Michael Wynn's Occult Reference Library
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ed is harmonic resonance. this states that if one object vibrates strong enough, it may affect the vibration of a second object, on condition that the first object resonates (vibrates) greater or equal to the frequency of the second object. as a neophyte, the first object that you learn to vibrate is yourself. by maintaining a certain vibration within oneself is to affect a force or energy in the microcosm. as above, so below."in the l.b.r.p.,the energies invoked are the aspects of deity through the god names. by reaching the right pitch and using the correct force to support it, one is able to effectively call upon these energies to be used by the occultist as he wills. a few suggested forms of vibration are as followed. keep in mind that no one procedure will help all. find one that best

the person a quick dose of energy. in referring to meditation, it aids in the ability to raise the mind to the higher planes as well as channeling the same energies down into the material universe, our body if you will. the ritual of the middle pillar obtained its name by the tree of life. it stands between the pillars of severity and mercy. in the perspective of applying the middle pillar to the microcosm, man, it means to say that man himself must combine the opposing forces of nature as well as his own self. it refers to that which is said in the neophyte initiation: the white triangle symbolizes the immortal light, which indicates that there are always two contending forces and always one uniting them."put simply, in order for man to accomplish the great work, he must combine all duali

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in a way that i don't think could have happened if i hadn't chosen to become a parent. it has allowed me to experience the mother aspect first-hand; it gave new meaning to the moon cycles of a woman, it allowed me to become the microcosm of the great earth mother as i watched my own body grow and give birth to a new life. it gave me the protective instinct of sekhmet [the lion-headed egyptian goddess of fertility, when i realised that i would fight to the death to protect my child. it showed me the true and profound power of the female body; to create and sustain life within the body, to bring forth that life and nurture

ALEISTER CROWLEY BOOK OF LIES

pheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'

cealed from the leopard do thou feed at thy pleasure. resemble all that surroundeth thee; yet be thyself -and take thy pleasure among the living. this is that which is written-lurk!-in the book of the law. book of lies get any book for free on: www.abika.com 46 [48] commentary( iota-theta) 19 is the last trump "the sun, which is the representative of god in the macrocosm, as the phallus is in the microcosm. there is a certain universality and adaptability among its secret power. the chapter is taken from rudyard kiplin's "just so stories. the master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. this counsels a course of action hardly distinguishable from hypocrisy; but the distinction is obvious

nd wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the third person, regard these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu-alpha terrier-wor

de of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural of the present tense of latin words of the third and fourth conjugations. the reason for thus addresi

he midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic mysteries in christianity. book of lies get any book

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

. conversely, my knowledge of the schema pointed out to me numerous gaps in my original exposition; thanks to this, i have been able to make it a complete and systematic treatise. that is, when my laziness had been jogged by the criticisms and suggestions of various colleagues to whom i had submitted the early drafts> all these numbers are of course parts of the magician himself considered as the microcosm. the microcosm is an exact image of the macrocosm; the great work is the raising of the whole man in perfect balance to the power of infinity. the reader will remark that all criticism directed against the magical hierarchy is futile. one cannot call it incorrect- the only line to take might be that it was inconvenient. in the same way one cannot say that the roman alphabet is better or

the magical hierarchy in man is given in appendix 2 "one star in sight" this should be read before proceeding with the chapter. the subject is very difficult. to deal with it in full is entirely beyond the limits of this small treatise "further concerning the magical universe" all these letters of the magical alphabet- referred to above- are like so many names on a map. man himself is a complete microcosm. few other beings have this balanced perfection. of course every sun, every planet, may have beings similarly constituted<symbols. and it is certain that all our senseperceptions give only partial aspects of their objects. sight, for instance, tells us very little about solidity, weight, composition, e

to visible appearance" it may be that our process resembles creation- or, rather imagination- more nearly than it does callingforth. the aura of a man is called the "magical mirror of the universe; and, so far as any one can tell, nothing exists outside of this mirror. it is at least convenient to represent the whole as if it were subjective. it leads to less confusion. and, as a man is a perfect microcosm<universe may contain an infinite variety of worlds inaccessible to human apprehension. yet, for this very reason, they do not exist for the purposes of the argument. man has, however, some instruments of knowledge; we may, therefore, define the macrocosm as the totality of things possible to his perception. as evolution develops those instruments, the

his only by definition. the universe may contain an infinite variety of worlds inaccessible to human apprehension. yet, for this very reason, they do not exist for the purposes of the argument. man has, however, some instruments of knowledge; we may, therefore, define the macrocosm as the totality of things possible to his perception. as evolution develops those instruments, the macrocosm and the microcosm extend; but they always maintain their mutual relation. neither can possess any meaning except in terms of the other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two set

to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals

agic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the microcosm is so weak that its imperfection of impurity would vitiate the macrocosm of which it is the image, eidolon, or reflexion. for example, god is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, god. it is therefore incumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of

n of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the fi

articular cases<holy qabalah (see liber d in equinox i, viii, supplement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to

nance beheld not countenance<thereon. it explains existence> so sayeth the holiest of the books of the ancient qabalah (siphra tzeniutha 1. 2) one countenance here spoken of is the macrocosm, the other the microcosm<microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in optics; the angles of inciden

microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in optics; the angles of incidence and reflection are equal. you must get your macrocosm and microcosm exactly balanced, vertically and horizontally, or the images will not coincide. this equilibrium is affirmed by the magician in arranging the temple. nothing must be lop-sided. if you have anything in the north, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity 60 f

great, and the truth of it so obvious, that no one with the most mediocre capacity 60 for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any

ccordance with its will. and. thou hast no right but to do thy will" one should hardly strain this sentence to make one's own will include the will to upset somebody else's will<magician to indwell its instrument> moreover, it is extremely difficult thus to expatriate another magical being; for though, unless it is a complete microcosm like a human being, it cannot be called a star, it is a little bit of a star, and part of the body of nuit. but there is no call for all this frightfulness. there is no need to knock the girl down, unless she refuses to do what you want, and she will always comply if you say a few nice things to her<wand or the disk> you can always use the body inhabited

ns are governed by the laws of their nature. he knows that twice two is four, although both "two" and "four" are merely properties pertaining to one. he can only use the mystical identity of all things in a strictly scientific sense. it is true that his experience of clear skies and storms proves that his nature contains elements cognate with both; for it not, they could not affect him. he is the microcosm of his own macrocosm, whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clansmen of the thunderstorm, collect all available objects of the same nature for talismans, and proceed to excite all these to the utmost by a magical ceremony; that is, by insisting on their godhead, so that they flame within and wi

t christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexion between what the vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force of the macrocosm, and that of the microcosm. for this reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to the spirit with some account of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

at you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i

ALEISTER CROWLEY MEDITATION

nd some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top hal

hin the vesica yet another. each magician should work out his own system of symbolism- and he need not confine himself to cosmic measurements. he might, for example, find some relation to express the law of inverse squares. the top of the altar shall be covered with gold, and on this gold should be engraved some such figure as the holy oblation, or the new jerusalem, or, if he have the skill, the microcosm of vitruvius, of which we give illustrations. on the sides of the altar are also sometimes drawn the great tablets 61 diagrams on this page, at top the microcosm of vitruvius from the title page decoration (not frontispiece as is sometimes said) to robert fludd's "utriusque cosmi maioris scilicet et minoris metaphysica, physica, atque technica historia, based on a renaissance copy of vit

p to interpret the perceptions by the tendencies; the sword frees the perceptions from the web of emotion. 93 the perceptions are meaningless in themselves; but the emotions are worse, for they delude their victim into supposing them significant and true. every emotion is an obsession; the most horrible of blasphemies is to attribute any emotion to god in the macrocosm, or to the pure soul in the microcosm. how can that which is self-existent, complete, be "moved" it is even written that "torsion about a point is iniquity< but if the point itself could be moved it would cease to be itself, for position is the only attribute of the point. the magician must therefore make himself absolutel

dead weight of the original conditions under which we were born has counted for far more than all our striving. the unconscious forces are incomparably greater than those of which we have any knowledge. this is the "solidity" of our pantacle, the karma of our earth that whirls us will he nill he around her axis at the rate of a thousand miles an hour. and a thousand is aleph, a capital aleph, the microcosm of all-wandering air, the fool of the taro, the aimlessness and fatality of things! it is very difficult then in any way to "fashion" this heavy pantacle. we can engrave characters upon it with the dagger, but they will scarcely come to more than did the statue of ozymandias, king of kings, in the midst of the unending desert. we cut a figure on the ice; it is effaced in a morning by the

f the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal raptur

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far hi

ALEISTER CROWLEY THE QABALAH

ferring to or harmonious with the one. only a few e.g. 120 refer to the means. there are many others any others just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape: how shall i unite the 5 and the 6, the microcosm and macrocosm? and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the ev

4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a pr

ALEISTER CROWLEY EQ I 5

ing to or harmonious with the one. only a few "e.g" 120- refer to the means. there 112 are many others- any others- just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape "how shall i unite the 5 and the 6, microcosm and macrocosm" and these are the numbers which seemed to me to bear upon the problem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the e

4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance as my analysis pr

ALEISTER CROWLEY EQUINOX EQ I 2 2

a cutting- a tunnel and darkness; and then once again the light and the continual whirling past of countless houses. yet the city clerk does not wonder; for he knows well enough- too well ever to notice it- that the houses he is speeding by are built of brick and mortar, constructed on geometric and architectural plans, connected by streets and roads, by gas and water pipes, and by drains; each a microcosm in itself, regulated, ruled and ordered by codes, customs and laws, an organized unit only wanting the breath of life for it to rise up complete, and like some colossal giant stride away from before our terror- stricken eyes. similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden cha

m the contact of a sense with a symbol or a series of symbols "if controlled by the reasoning power, and licensed by the will, such vibrations will be balanced and of equal length. but if uncontrolled by the lower will and the reason they will be unbalanced and inharmonious- that is, of uneven length" this we find explained in a g. d. manuscript entitled "the secret wisdom of the lesser world, or microcosm which is man" further we learn form this manuscript that: in the case of the drunkard, the equilibrium of the sphere of sensations, and consequently of the nephesch, is disturbed, and the thought rays in consequence are shaken at each vibration; so that the sphere of the sensation of the nephesch is caused to rock and waver at the extremities of the physical body, where the ruach's actio

ALEISTER CROWLEY EQUINOX EQ I 3 2

word, synthesising and uniting the symbolism of the entire ceremony again by the pyramid formula. minutum mundum. the light is shown divided and balanced in the tree. crook and scourge. the light is shown in the symbols of osiris. serpent and sword. the light-bearers run and return. mystic mountain of abiegnus. the abodes of light are only reached by a steep ascent. the vault is then explained on microcosm lines. note that 40 shows the 10 sephiroth in the four worlds, or letters of the name. aspirant is now in water, and chief adept in earth, to show how complete is their interchange. chief adept being naturally water, chesed; and aspirant, earth. the grip of the grade strengthens this. right hand above left hand shows nephthys above isis, the completed work. the wrists_ the unity from whi

ALEISTER CROWLEY EQUINOX EQ I 4

ng in the world is eternal("the evolution of matter" p. 18) in other words, all is full of birth, growth, and decay, that is m y. form to the materialist, name to the idealist, and nothing to him who has risen above both. they also are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and not-god- the universe, or the power which asserts a separateness, an individuality, 56 a self-consciousness- i am! this is explained in brihad ranyaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereupon he cried out at the beginning 'it is i' thence originated the name i. th

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

those minute diversifications which we call molecules and atoms up to their aggregate as they are built into forms; and continues on through the building of those forms into greater forms, until you have a solar system in its entirety. all has proceeded under law, and the same basic laws govern the evolution of the atom as the evolution of a solar system. the macrocosm repeats itself in man, the microcosm, and the microcosm is again reflected in all lesser atoms. these remarks and the previous lecture concern themselves primarily with the material manifestation of a solar system, but i shall seek to lay the emphasis in our future talks principally upon what we might call the psychical evolution, or the gradual demonstration and evolutionary unfoldment of that subjective intelligence or co

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rce, purpose, and will of the planetary logos on his own plane. this planetary head centre works directly through the heart and throat centres, and thereby controls all the remaining centres. this is by way of illustration, and an attempt to show the relation of the hierarchy to its planetary source, and also the close analogy between the method of functioning of a planetary logos and of man, the microcosm. the third kingdom of nature, the animal kingdom, had reached a relatively high state of evolution, and animal man was in possession of the earth; he was a being with a powerful physical body, a co-ordinated astral body, or body of sensation and feeling, and a rudimentary germ of mind which might some day form a nucleus of a mental body. left to himself for long aeons animal man would ha

d those on the probationary path and nearing initiation, work more frequently in what might be termed departmental work, forming a group of assistants to the members of the hierarchy. methods of teaching. three departments of instruction watch over three parts of man's development. first: instruction is given tending to the disciplining of the life, the growth of character, the development of the microcosm along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the workin

tiate learns to control his mental vehicle; he develops the capacity to manipulate thought matter, and learns the laws of creative thought building. he functions freely on the four lower sub-planes of the mental plane, and before the third initiation he must, consciously or unconsciously, be complete master of the four lower sub-planes in the three planes of the three worlds. his knowledge of the microcosm becomes profound, and he has mastered theoretically and practically, in great measure, the laws of his own nature, hence his ability experimentally to be master on the four lower sub-planes of the physical, astral, and mental planes. the last fact is of interest. the control of the three higher sub-planes is not yet complete, and here is one of the explanations as to the failures and mis

f the mind-body comes more easily. hence the path of the devotee is easier in some ways than that of the intellectual man, for he has learnt the measures of purified desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, therefore, why it is only at the third initiation that the great hierophant, the lord of the world, himself officiates. it is the first at which he contacts the initiate. earlier it would not be possible. for the first two initiations the hierophant is the christ, the world-teacher, the firstborn am

l grasp of the law of vibration as an aspect of the basic law of building, the law of attraction, is brought about, and the initiate learns consciously to build, to manipulate thought matter for the perfecting of the plans of the logos, to work in mental essence, and to apply the law on mental levels, and thereby affect the physical plane. motion originates cosmically on cosmic levels, and in the microcosm the same will be seen. there is an occult hint here that, pondered on, will reveal much. at initiation, at the moment of the application of the rod, the initiate consciously realises the meaning of the law of attraction in form building, and in the synthesis of the three fires. upon his ability to retain that realisation, and himself to apply the law, will depend his power to progress. 5

om does, as the results gained thereby are practically unimportant and he wastes not energy in this manner. the workers with the involutionary forces, the brothers of darkness, employ this method for the startling and the enthralling of the unwary. not thus work the brothers of humanity. the secret of the coherence of the atom is revealed to the initiate, and he then is in a position to study the microcosm under the law of correspondences in a new and illuminating manner. similarly, through this revelation concerning the densest part of the logoic body, he can ascertain much concerning the previous solar system, and the facts anent the first round of our scheme. this secret is also called "the mystery of matter" at the second initiation "the secret of the sea" is unfolded to him, and throu

ms with ours a duality. d. the true name of our planetary logos and his relation to the solar logos. e "the marriage of the lamb" and the problem of the heavenly bride. a clue to this lies in the solar system of s. which must be read astrologically. f. the mystery of the gemini, and the connection of our particular planetary logos with that constellation. on a lesser scale, and in relation to the microcosm, the following subjects are illuminated when the initiate receives the second great secret, or the fourth which includes the earlier lesser ones: g. the processes of at-one-ment in the different kingdoms of nature. the bridging between the kingdoms is shown him, and he sees the unity of the scheme. h. the method of egoic at-one-ment is seen clearly revealed, and the antahkarana is shown

onsciously or unconsciously, fulfils its function of rightly energising that which is to it as is the planet to the sun. thus will the unfolding of the plan logoic proceed with greater accuracy. the kingdom of god is within, and the duty of that inner hidden ruler is twofold, first, to the lives which form the bodies, physical, astral, and mental, and then to the macrocosm, the world of which the microcosm is but an infinitesimal part. rule 5. let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky- 114- initiation, human and solar copyright 1998 lucis trust to fulfil this injunction all applicants need to do two things, first, to study their origin, to realise their own true psychology occultly understood, and

2. the esoteric meaning of words, of grammar, and of syntax. 3. the laws of vibration and of electricity, and many other subsidiary studies which concern themselves with the manifestation of divinity and consciousness through the medium of deva substance and the activity of the controlling devas. the laws of the macrocosm will be investigated, and the correspondence between the activities of the microcosm, and the active manifestation of the macrocosm will be recognised. rule 11- 119- initiation, human and solar copyright 1998 lucis trust let the disciple transfer the fire from the lower triangle to the higher, and preserve that which is created through the fire of the midway point. this means, literally, the control by the initiate of the sex impulse, as usually understood, and the trans

ective appearances that are created by the mind. mayavi rupa. sanskrit "illusive form" it is the body of manifestation created by the adept by an act of will for use in the three worlds. it has no material connection with the physical body. it is spiritual and ethereal and passes everywhere without let or hindrance. it is built by the power of the lower mind, of the highest type of astral matter. microcosm. the little universe, or man manifesting through his body, the physical body. monad. the one. the threefold spirit on its own plane. in occultism it often means the unified triad atma, buddhi, manas; spiritual will, intuition and higher mind, or the immortal part of man which reincarnates in the lower kingdoms and gradually progresses through them to man and thence to the final goal- 129

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. the study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of radiation, of magnetic currents, a

tion of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law of correspondences is studied, and if we ever reason upward from the microcosm to the greater whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto- 8- a treatise on cosmic fire copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in the universe iii. the aspects and evolution iv. the building entities v. a gni-lord of fire vi. the lives and

nvolution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the syst

the time is not yet. many the circling fires; many the revolving rounds, but only when the complementary colours recognise their source, and the whole adjusteth itself to the seven will be seen completion. then will be seen each colour in adjustment right, and the cessation of revolution. section one fire by friction the fire of matter introductory remarks i. fire in the macrocosm ii. fire in the microcosm. iii. fire in manifestation. we purpose in these few introductory remarks to lay down the foundation for a 'treatise on cosmic fire' and to consider the subject of fire both macrocosmically and microcosmically, thus dealing with it from the standpoint of the solar system, and of a human being. this will- 23- a treatise on cosmic fire copyright 1998 lucis trust necessitate some preliminar

. we have elsewhere, in an earlier book, touched somewhat upon this matter, but we desire to recapitulate and in so doing to enlarge, thus laying down a broad foundation upon which the subject matter can be built up, and providing a general outline which will serve to show the limits of our discussion. let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being. i. fire in the macrocosm in its essential nature fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosm

ts are working in perfect synthesis then the desired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle. ii. fire in the microcosm let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in manifestation. 1. there is internal vitalising fire, which is the correspondence to fire by friction. this is the s

e movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man takes the fifth initiation in- 28- a treatise on cosmic fire copyright 1998 lucis trust this solar system, and has completed one of his greater cycles.13(12)

is back of the cry of the modern physician, when he wisely says "back to the earth" it is the fluidic emanation of this prana which acts upon the physical body, though in this case not via the etheric body. it is absorbed through the skin purely and the pores are its line of least resistance. c. the man. at the base of the spine lie hid the fires of the human system, or the internal fires of the microcosm. the centre is located there, and from it the radiations go forth along the three channels, recognisable in the spine. 1. bodily warmth, the channel along which the heat radiates and which finds the goal of its attention to be the heating of the corporeal frame. this vitalisation of the dense matter of the- 35- a treatise on cosmic fire copyright 1998 lucis trust body finds its correspon

r form wherein spirit functions has, for its focal point on each plane, an atom composed of matter of the atomic subplane of each plane. this serves as a nucleus for the distribution of force, for the conservation of faculty, for the assimilation of experience, and for the preservation of memory. these atoms are in direct connection with one or other of the three great rays in connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or other of the permanent atoms in the lower threefold man, and has a direct action upon the spirillae 27(25) found within the atom. we have noted in "letters on occult meditation" that the

he monad may be found; but the subject is too vast to be handled at this time. in looking at the matter from the standpoint of fire the idea may be grasped a little through the realisation that the latent fire of matter in the atom is brought into brilliance and usefulness by the action of the personality ray which merges with this fire and stands in the same position to the permanent atom in the microcosm as fohat does on the cosmic plane. the fire is there hidden within the sphere (whether the sphere systemic or the sphere atomic) and the personality ray in the one case, and fohat in the other, acts as the force which brings latency into activity and potentiality into demonstrated power. this correspondence should be thought out with care and judgment. just as fohat has to do with active

e systemic or the sphere atomic) and the personality ray in the one case, and fohat in the other, acts as the force which brings latency into activity and potentiality into demonstrated power. this correspondence should be thought out with care and judgment. just as fohat has to do with active manifestation or objectivity, so the personality ray has to do with the third, or activity aspect in the microcosm. the work of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. thus the correspondence works out. by life upon the physical plane (that life wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the te

r. the ray of mind is the quality of intelligent organisation, demonstrating through forms, which are the product of motion and matter. the ray of love-wisdom is the quality of basic motive that utilises the intelligent organisation of matter in motion to demonstrate in one synthetic whole the great love aspect of the logos.29(27) this line of thought can be worked out also correspondingly in the microcosm, and will show how individual man is engaged in the same type of work on a lesser scale as the solar logos. at this point in the treatise we are confining our attention to the ray of active matter, or to that latent heat in substance which underlies its activity and is the cause of its motion. if we think with sincerity and with clarity we will see how closely therefore the lipika lords

in the synthesis of thought it might be expressed thus: the thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract

rotary action of matter. fourth. these pranic emanations when focalised and received, react upon the dense matter which is built upon the etheric scaffolding and framework. fifth. this etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape. this can be seen in both the microcosm and the macrocosm. when a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web (stop) physical sub-planes solar system planes 1. first ether. atomic plane..adi. divine. sea of fire. first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic pla

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body

ty 3. tamas. energy of matter .p ersonality .h oly ghost. inertia. these three correspond to the quality of each of the three aspects which express the one life. in such a brief commentary as this perforce must be it is not possible to enlarge to any extent upon this subject, but some idea can be gained as to what is meant by the consummation of non-attachment when applied to the macrocosm or the microcosm. the three gunas have all been used, full experience through the use of form has been acquired, consciousness, perception or awareness through attachment to an object or to a form has been developed, all resources have been utilised, and the spiritual man (logoic or human) has no further use or need for them. he is therefore freed from the gunas, released from form taking as the result o

e son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. u

o details of procedure can here be given. only the principle and the law involved can be considered by the student. it should be remembered also that all these centres have their correspondences in the etheric matter found in the region of the head and that it is when these seven head centres are awakened that their counterparts are also safely awakened. these seven head centres correspond in the microcosm to the seven rishis of the great bear, the prototypes of the seven heavenly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a

ga is to enable a man to find the light within himself and in that light see light. it enables him also to find the door to life and subsequently to tread the path. only one more point need be touched upon. esoterically the sun is regarded as triple: 1. the physical sun. body .i ntelligent form. 2. the heart of the sun .s oul. love. 3. the central spiritual sun. spirit. life or power. in man, the microcosm, the correspondences are: 1. the personal physical man. body .i ntelligent form. 2. the ego or christ. soul. love. 3. the monad. spirit. life or power- 166- the light of the soul copyright 1998 lucis trust 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. there are two translations permissible here, the above and the following "a knowledge of the ast

ts. 2. the path of our sun in the heavens and the twelve signs of the zodiac through which our sun apparently passes. therefore it will be apparent that this sutra is the key to the purpose of the seven and the twelve upon which all our creative processes are built- 167- the light of the soul copyright 1998 lucis trust 3. the meaning of the twelve labours of hercules in their relation to man, the microcosm. 4. the purpose of our planet, gained by the adept through an understanding of the triplicity formed by: a. the pole star, b. our earth planet, c. the great bear. other meanings are available to those who hold the key, but the above will suffice to show the deep, though esoteric significance attached to these brief words. 29. by concentrated attention upon the centre called the solar ple

act levels of the mental plane. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose- 189- the light of the soul copyright 1998 lucis trust it should be remembered that this will have a dual reference, to the macrocosm and to the microcosm. it can refer to the five planes of monadic evolution, or to the five forms which every element takes on each and every plane, bearing in mind that this is the case as regards the mind apprehension and the modifications of the thinking principle, for mind is the fifth principle, and man is the five pointed star and therefore can (as man) achieve only a fivefold illumination. there are, h

in all the kingdoms of nature is found the subjective reality which is essentially a unified whole or unity, producing the diversified many. the homogeneous is the cause of the heterogeneous, unity produces diversity, the one is responsible for the many. this the student can appreciate more intelligently if he follows the golden rule which reveals the mystery of creation and studies himself. the microcosm reveals the nature of the macrocosm. he will find that he, the real or spiritual man, the thinker, or the one life in his tiny system, is responsible for the creation of his mental, emotional and physical bodies, his three lower aspects, the "shadow" of the trinity, just as his spirit, soul and body are the reflections of the three divine aspects, father, son and holy spirit. he will fin

sum total of every state of consciousness or awareness. man, humanity as a whole, or an individual unit is part of that total. the many minds, from the mind of the atom (recognized by science) to the mind of god himself, through all grades of thinkers and stages of awareness, are responsible for every form found in our system. as we work from the infinitely small to the infinitely great, from the microcosm to the macrocosm, a gradually expanding state of consciousness and a steadily increasing condition of awareness becomes apparent. in this scale of development three outstanding types of forms are found, as the result of mind; 1. the form of the atom, the true microcosm- 222- the light of the soul copyright 1998 lucis trust 2. the form of man, the macrocosm for all the subhuman kingdom. 3

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

plied to that undefinable, elusive, essential impulse or life which is the cause of all manifestation. it is the breath of life and is that rhythmic inflow of vital energy which manifests in its turn as the attractive force, as the consciousness, or soul, and is the sum total of atomic substance. it is the correspondence in the great existence or macrocosm of that which in the little existence or microcosm is the vital inspiring factor which we call the life of man; this is indicated by the breath in his body, which is abstracted or withdrawn when the life course is run. what this something is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as we call the three aspects of the one breath) but what these words really signify, who has the

rarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in narrowing the concept down to the microcosm, the ego or soul acts verily as the middle principle connecting the hierarchy of monads with outer diversified forms which they use sequentially in the process of: a. gaining certain experiences, resulting in acquired attributes. b. working out certain effects, initiated in an earlier system. c. cooperating in the plan of the solar logos in relation to his (if one may use a pronoun in sp

ify the glory of the sun shining in its strength. similarly, the light of the soul may emanate from the monad, but it is only as the light within the little system (directed by the soul) is awakened and aroused that there will come the eventual shining forth of a son of- 44- a treatise on white magic copyright 1998 lucis trust god. in these instructions, however, we are dealing primarily with the microcosm and the light within it; we shall not enlarge upon the macrocosmic analogies. in considering this second rule, we must note that a conscious relation has been established between the soul and its shadow, the man on the physical plane. both have been meditating. students would do well to note this and to remember that one of the objectives of the daily meditation is to enable the brain an

ntioned here but which the student will find it useful to consider. let him list the factors which he feels he needs to take into account as he seeks to decide his evolutionary standpoint. the result of this response is a reorientation of the lower man in order to produce a synthesis of the three and the one so that the work of the four may proceed. here you have the reflection consummated in the microcosm of that with which the solar logos started, the "sacred four" of the cosmos; man in his turn becomes a "sacred four" spirit and the three of manifestation- 45- a treatise on white magic copyright 1998 lucis trust four words should be pondered upon here: 1. communication 2. response 3. reorientation 4. union the old commentary expresses it in the following terms "when communion is establi

of the waters (in medical parlance, and before the thought-form brings about the desired results on the physical plane there comes too a similar reaction; the waters of desire become so potent as to cause precipitation, and the consequent appearance of the desired form of expression. let us take the facts and analogies as they stand and study them from the standpoint both of the macrocosm and the microcosm. we note that the form absorbs and uses the substance wherein it is immersed. our solar system is one of many, and not the greatest. it constitutes a fragment of a greater whole. this greater whole, formed of seven parts (or seven solar systems, is itself immersed in the waters of space, is born of desire and, therefore, a child of necessity. it draws its life from its surroundings. stre

is not a principle. why is this so? because it is only an appearance brought about by the merging of the higher three and the fourth, and this appearance is a fiction or a figment of the human mind. i speak not in parable; i utter only facts in nature and one that is slowly coming into mature consideration among the philosophers of both hemispheres. both in the solar system, the macrocosm of the microcosm, and likewise in the microcosm, there are ever the three highest planes which embody the principles and produce the dynamic purpose, and which constitute the four levels of the etheric body of both god and man, viewing them from what we call the energy or physical angle. these four are reflected in the four levels of the etheric division of the physical plane as regards the physical body

wth of these double circles, superimposed at differing angles one upon another until we arrive at the thousand-petalled lotus in the head. these centres are, in the last analysis, twofold in function. they demonstrate the form building aspect of divinity and through their activity bring the outer form into manifestation; then towards the end of the evolutionary cycle both in the macrocosm and the microcosm they bring into expression the soul force and life and produce the incarnation of a fully revealed son of god, with all the powers and knowledge which divinity contains- 343- a treatise on white magic copyright 1998 lucis trust rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. the eso

ounds which will produce concretion and the tangible appearance of form. the secret doctrine refers to the three fires, and these are of ancient usage; the vishnu purana gives these fires exactly the same nomenclature as does h.p.b. who borrowed the terms from the ancient scripture. electric fire, solar fire and fire by friction, when brought into conjunction, produce the manifested macrocosm and microcosm, and to this conjunction my earlier treatise on cosmic fire referred. these fires are esoterically one fire but this fire produces, according to the witnessing consciousness (itself at varying stages of evolutionary development) the effect of differentiated fiery essence. this fiery essence can be known as life itself, or as the "self-shining light" or it can be known as the active form

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

e compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psycho

ician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these matters, for as we study the psychology of the microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into

we have been technical, and much has been given which seems to have no bearing upon the psychological development of man. but to understand the rays and their bearing on life as a whole, it is necessary that man should grasp the fact that he is only a small fraction of that whole. man has his roots in all the three kingdoms; all have contributed to his equipment; he is the macrocosm of the lower microcosm; he is the link which unites the three lower kingdoms to the three higher. let it ever be borne in mind that the sign of man's spiritual unfoldment lies in his ability to include in his consciousness not only the so-called spiritual values and the power to react to soul contact, but also to include the material values, and to react divinely to the potencies which lie hidden from him in t

lume i: esoteric psychology i copyright 1998 lucis trust in time produce the world patterns which mould the planetary forms, and thus produce the inner potency of the evolutionary processes. this pattern-forming tendency is being recognised today by modern psychology in connection with the individual human being, and his emotional and thought patterns are being delineated and charted. as with the microcosm, so with the macrocosm. every ray produces three major patterns which are imposed upon the matter aspect, whether it be that of a man, a nation or a planet. these three patterns are: 1. the emotional pattern. this embodies the aspiration of the man, the nation or the planetary life, and is the sum total of the desire tendency. 2. the mental pattern. this emerges later in time and governs

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in the experience of the soul. i cannot here enter into a definition of the word "soul" an extract from a book by dr. bosanquet expresses the idea in terms which link it up with individual experience, and yet preserve the cosmic implications in their beauty. an isolated soul is an impossibility. he says "the soul i use the term in the most general sense to mean the centre of experience which as a microcosm has acquired or is acquiring a character of its own and a relative persistence the soul is not to be contrasted as a detached agent either with its constituent externality on the one hand or with the life of the absolute on the other. our idea has been throughout. that the soul is a range of externality `come alive' by centring in mind. and when we speak of the soul as a will creatively

own and a relative persistence the soul is not to be contrasted as a detached agent either with its constituent externality on the one hand or with the life of the absolute on the other. our idea has been throughout. that the soul is a range of externality `come alive' by centring in mind. and when we speak of the soul as a will creatively moulding circumstance, this is another expression for the microcosm, including the centre which its circumstances stand around, remoulding and reshaping itself. it is, on the other hand, a thread or fibre of the absolute life. a stream or tide within it of varying breadth, intensity, and separateness from the great flood within which it moves [the italics are mine. a. a. b.]7 what this soul is, when unveiled and manifested (even through the limitations o

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the

hology and its major trends and characteristics are recognised, and when modern psychology shifts its attention away from the minute study of the psyche of the individual man (and usually an abnormal individual) to a concentrated consideration of the psychological attributes of the greater whole of which we are but a part, we shall arrive at a new comprehension of deity and of the relation of the microcosm to the macrocosm. this has been left too much to the department of philosophy in the past, but must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present

which, though as yet for him only an hypothesis, fits the facts as he knows them better than any other. he will then, one can safely predict, eventually change his hypothesis into a living fact, if he studies himself with care. one of the first things a disciple has- 184- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to learn is that he is, indeed, the microcosm of the macrocosm, and that within himself has to be found the open door to the universe. what is here presented is of sufficient difficulty and of adequate interest to merit careful consideration. i wonder if the students have any idea how the ideals i seek to bring to their attention could illumine their lives if they took them into their "brooding consciousness" for the space even of a

the cosmic christ, or the anima mundi, the soul of the world. this inclusiveness tends to synthesis. it can already be seen functioning at a definite point of fulfillment in man, because man includes in his nature all the gains of past evolutionary cycles (in other kingdoms in nature and in previous human cycles, plus the potentiality of a greater future inclusiveness. man is the macrocosm of the microcosm; the gains and peculiar properties of the other kingdoms in nature are his, having been resolved into capacities of consciousness. he is, however, enveloped in and part of a still greater macrocosm, and of this greater whole he must become increasingly aware. let this word, inclusiveness, govern your thinking as you read this instruction which i am giving you upon the psychic powers and

unit, and these units form, in their entirety, the etheric sheath itself. through these five channels flow the fire major pranas energising, galvanising and controlling the entire human organism. there is no part of the physical body which this network of energies does not underlie or "sub-stand. this is the true form or substance. where the lines of force cross and recross, as they repeat in the microcosm the involutionary and evolutionary arcs of the macrocosm, there are formed five areas up the spinal column and two in the head where the energies are more potent than elsewhere, because more concentrated. thus you have the appearance of the major centres. throughout the entire body, these crossings and recrossings occur and so the equipment of energy centres is brought into being: 1. whe

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

erate freely with these greater nations in a federation of purposes and of interests until such time as all the nations of the world see the vision clear, forego their selfish aims and agree in the unity of the work to be done for the whole. humanity will then emerge into the light of freedom with a revealed beauty and a spiritual purpose, hitherto unknown. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity an

ception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume of the treatise, and whose attention should be turned again from the magnitude of the macrocosm to the responsibility of the microcosm. discipleship and the rays ray i force energy action the occultist. ray ii consciousness expansion initiation the true psychic. ray iii adaptation development evolution the magician. ray iv vibration response expression the artist. ray v mentation knowledge science the scientist. ray vi devotion abstraction idealism the devotee. ray vii incantation magic ritual the ritualist. in the aqua

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

will be the outstanding theme of all progress educational, religious and economic until 2025 a.d. in the section with which we are now concerned we shall consider the practical ways in which illusion, glamour and the power of maya can be brought to an end in the life of the individual, and eventually in the life of nations and finally in the world. always we must begin with the unity of life, the microcosm; then, having grasped process and progress in connection with the individual, the idea can then be extended to the group, the organisation, the nation, and to humanity as a whole. thus gradually we shall approach the great idea to which we give the name of god, the macrocosm. we shall in this section deal with techniques, and these might be summarised as follows- 102- glamour: a world pr

bution of soul force upon the physical plane, via the etheric plane, leading to inspiration. this is related to the science of the breath- 144- glamour: a world problem copyright 1998 lucis trust what then is maya? this, my brother, is not easy to define because it is related to the form-building activity of the planetary logos himself. however, a consideration of the analogy existing between the microcosm and the macrocosm may help somewhat. the soul creates a threefold expression in the three worlds of human living. this is an occult truism. the outer form, the dual physical body (dense and vital or etheric) is produced, created, motivated, energised and conditioned by certain energies and forces, emanating from those levels whereon the soul has rightly or wrongly engineered a reaction o

eas. this complete identification with the transient creation and with the outer appearance is maya. it must be remembered that individual maya is a fractional part of the world of energies and forces which constitute the life expression of the planetary logos, which condition our outer planetary life, and make our planet what it appears to be to the other planets. the difference between man, the microcosm, and the planetary logos, the lord of the world, the macrocosm, lies in the fact that the lord of the world is not identified with the maya which he has created, and which has its purpose in eventually bringing about the release of the "prisoners of the planet" to that maya, he is supremely indifferent and it is this divine indifference which has led to the great theological illusion of

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ly will be sensitive to impacts coming from the mind of god, as that mind fulfils its intentions and carries out its purposes within our planetary ring-pass-not. in its turn, humanity will provide the area of mind within whose ring-pass-not the subhuman kingdoms will find the correspondence of the universal mind which they need for their unfoldment; man, as you well know, is the macrocosm for the microcosm of the lower kingdoms in nature. this is the goal of all human service. what i have said up to this point anent the science of impression, if read also in connection with the teaching on the points of revelation*(10) will convey much enlightenment. however, deep reflection is called for. the science of impression might be regarded, in the last analysis, as the fundamental science of cons

he plan of evolution. this is the expression of divine love or pure reason, the hierarchy. it is essentially the energy of attraction, the kingdom of souls. 3. the throat centre, the agent of all the three aspects in relation to the three subhuman kingdoms in nature, the expression also of the divine intelligence, humanity. this is the energy of active mind and makes humanity the macrocosm of the microcosm, the three subhuman kingdoms. humanity is to these kingdoms what the hierarchy is to the fourth kingdom in nature, the human kingdom. these are the elements of the occult science and for students such as you contain nothing new. nevertheless, they need to be seen in their triple relationship if the mode of working of the one life is to be grasped more clearly than is now the case. the ai

on these three fundamental energies and search for their expression within yourself, you will greatly simplify your occult thinking. let me here make a few more statements which you have perforce to accept hypothetically, but which can nevertheless be substantiated by you if you arrive at an understanding of the law of analogy or of correspondences, and if you will also accept the truism that the microcosm reflects the macrocosm and, therefore, each human being is related to deity through essential similarity. seven statements depicting the pattern of the present planetary work statement one. dynamic electric energy entered into our planetary sphere from extra-planetary sources and from a point of definite focus upon the cosmic mental plane; this energy was paralleled by a secondary energy

e etheric body. 2. this energy form underlying the solar system, the planets and all forms within their specific rings-pass-not is itself conditioned and governed by the dominant solar or planetary energy which ceaselessly and without break in time, creates it, changes and qualifies it. the etheric body is subject to ceaseless change. this, being true of the macrocosm, is equally true of man, the microcosm, and through the agency of humanity will eventually and mysteriously prove true of all the subhuman kingdoms in nature. of this, the animal kingdom and the vegetable kingdom are already evidences. 3. the etheric body is composed of interlocking and circulating lines of force emanating from one or other, or from one or many, of the seven planes or areas of consciousness of our planetary l

e nadis (both through the medium of the seven centres, became the transmitter of two aspects of energy: one of which was kama-manasic (desire-lower mind) and the other atmic-buddhic (spiritual will spiritual love) in the case of advanced humanity. herein lies full opportunity for all, as the law of evolution proceeds to dominate all manifestation. what is true of the macrocosm is true also of the microcosm. ii. the basis of non-separateness the use of the creative imagination is of value here. it may not give a true picture on all points, but it will convey one great reality. the reality to which i refer is that there is no possible separateness in our manifested planetary life or elsewhere for that matter, even beyond our planetary ring-pass-not. the concept of separateness, of individual

press and go after upon the physical plane. 3. the lower mental plane, the lower mind, developing self-will, selfishness, separateness and the direction and trend of the life upon the physical plane. it is this directive instinct which, when turned to higher matters, eventually opens the door to the higher cosmic etheric energies. 4. the soul, the principle of individualism, the reflection in the microcosm of the divine intention and speaking symbolically being to the entire monadic expression that which "stands at the midway point" the instrument of true sensitivity, of responsive ability, the spiritual counterpart of the solar plexus centre which is found at the midway point between that which lies above the diaphragm and that which is found below it. when the antahkarana is constructed

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

venus to the three decanates. he touched the truth of the inner subjective reversal upon the wheel which brings in other energies and influences when he substituted venus for jupiter. mind and heart must be coordinated and brought into play when the great reversal takes place. we have seen that aries is the sign of beginnings the beginning of the creative process, the first step of the soul (the microcosm of the already initiated macrocosm) towards incarnation, the beginning of recurring and constant cycles of experience, the beginning of the period wherein the soul changes its direction, its purpose and its method, and finally enters upon that definitely defined process which we call spiritual regeneration and initiation. there are four words of vital importance upon which we shall ring

nce) around our own central and conditioning star which it has been rightly presumed exists in the constellation taurus, the bull, being found in the pleiades. at the same time it appears, from the standpoint of our planet, to be passing through the twelve signs of the zodiac; this is a symbol macrocosmically considered, of the dramatic centralised point of view of the individual human being, the microcosm. it is interesting to compare the symbolism and the underlying truth connected with the lesser and the greater zodiacs and with their twelve month and their 25,000 year cycles. they bear out much that i have given you anent the soul, influenced by the esoteric planets eventually, and the personality, influenced by the orthodox planets. the greater zodiac is symbolic of the soul and the l

. in aries we have the duality which is attached to the bringing together of spirit and matter in the great creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfected individual soul, the completed manifestation of the microcosm. thus the greater and the lesser polar opposites the human being and god, the microcosm and the macrocosm are brought to their destined expression and manifestation. until man is nearing the goal, these words mean but little though a study of the sign pisces in the two ways intended may reveal much that is significant and suggestive. the goal of deity, the emergence of god's plan and the

til the dark has- 195- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust gone. 12. pisces the light of the world. this is the light, revealing the light of life itself. it ends for ever the darkness of matter. a study of the above thoughts will reveal the symbolic story of the irradiation of matter, of the growth of the light body within the macrocosm and the microcosm, and finally make clear the purpose of the logos. it is because speaking in parables the light of cancer is only diffused, vague and inchoate that the influences of the first ray of focussed intention and of purposeful will and of the second ray of love-wisdom (recognised duality and gained experience) are found to be missing. their influences are not present, except in so far that love

s and of this the prophecy now coming into the racial awareness that there are those "who sleep in the caves of the earth who will arise and bring liberation" has reference. but be not too literal in interpretation for "that which is of the earth can also be found in the sky" hierarchically also the ruler is vulcan, conditioning the planet and determining the fact that man is the macrocosm of the microcosm and that the fourth kingdom fashions or conditions all subhuman kingdoms. it is the subjectivity of this sign which makes the understanding of it so difficult. it will not be until humanity has grasped the nature of the will that the true significance of the taurian influence will be grasped. both the sign, aries, and the sign, taurus, are concerned with the initial impact of energy upon

onad, it is the "sound which geometrically forces itself into the vision of the beholder" a deeply esoteric mode of symbolising that which cannot be expressed or reduced to the tangibility of form. if students will bring this idea to the study and understanding of the astrological triangles and will refuse to lose sight of the related triple energies, they will greatly simplify their studies. the microcosm, when known, holds ever the clue to the macrocosm. the macrocosm eternally reflects itself in man, the microcosm, and hence man has within himself the possibility and the potentiality of total comprehension. therefore, in all the many triplicities which we shall study, we shall find correspondences to the monad, the soul and the personality in man; we shall find one line of the triangle

ual disciple, again via certain major planetary centres. in this way that great synthesis (which is qualified life in appearance or manifestation) can be seen in definite activity, producing solar, planetary and individual effects and thus demonstrating that intricate relation which unites the human atom to the great lives who are the sum total of that which is manifested. the analogy between the microcosm and macrocosm will, therefore, be helpful, and the relation of a cell or atom in one of the abdominal organs (for instance) to the soul on its own plane will illustrate with accuracy a still greater relationship and interplay. in this interplay of lives and their emanating streams of forces and energies and in the major determining life activities of that in which all forms including the

. purpose. planetary head centre. directing will ii. hierarchy. love. wisdom. planetary heart centre. directed love iii. humanity. intelligence .p lanetary ajna centre .d irected mind four other centres remain to be considered: the planetary throat centre, solar plexus, sacral centre and the centre at the base of the spine. in the planetary logoic life as is the case also with individual man, the microcosm of the macrocosm certain centres are more awakened than others and vibrate in unison with systemic impulse more fully than others. in the case of the planetary logos of our little sphere, the head centre, the ajna centre, the heart and solar plexus centres and the throat centre are the five focal- 267- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trus

nergies pouring through them from the constellations which they "rule" in the esoteric sense. this is one of the paradoxes of occultism but it can be understood if the student remembers that the centres in his etheric body rule the planet in so far as they are receptive or non-receptive to the influences emanating from the planet, via the planetary centres. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and this with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning uni

can truly meditate when he begins to use the mind, the reflection of the will aspect, and employs it in its three aspects: as initiating his entrance into the world of souls, as conditioning his personality life and as enforcing and eventually bringing about a full expression of soul purpose. this results in the complete overcoming of death. i am bringing this whole concept down into terms of the microcosm even though it will be obvious that only the pledged disciple in preparation for initiation can begin to grasp some of the significant implications. perhaps i can best sum up the keynote of the first ray of will or power, as it seeks expression as dynamic purpose on earth and in relation to the human being, by quoting or paraphrasing the old commentary "the transcendent one, the life, th

, the success of the transmitting one, and the activity of the transforming one all of whom are but the one, the monad, the self. all this is done by the use of the will, conditioning, fulfilling and overcoming- 360- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust to return to our theme of the greater whole, leaving behind us for a minute the efforts of the microcosm to comprehend the macrocosm, let us consider the relation of the three constellations in the task of expressing ray one: 1. aries is the constellation through which initiating conditions will stream into our solar system. it embodies the will-to-create that which will express the will-to-good. it is the monadic ray of our planetary logos, whose soul ray is the second and the personality

2 "capricorn is the 10th sign of the zodiac. and has in it 28 stars (ii. 609. 612) 3 "there is a mystic connection between the names makara and kumara. a. it means and is connected with the pentagon. b. it represents five-fold man and therefore the five kumaras. c. it is related to the ocean god. d. it personifies solar fire (ii. 609. 610) 4 "capricorn is connected with the birth of the spiritual microcosm and with the death of the physical universe (ii. 612) 5 "when the sun passes away behind the 30th degree of capricorn and will reach no more the sign pisces, then the night of brahma has come (ii. 612) references in a treatise on cosmic fire 6 "the mystery of capricorn is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the biblical words `the sheep and

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

mic cause lies beyond our comprehension, and that only as the kingdom of god is revealed on earth shall we enter into some real understanding of the general widespread disease to be found upon our planet in all the four kingdoms in nature. a few basic statements can be made, however, which will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a platitude) is caused by lack of harmony a disharmony to be found existing between the form aspect and the life. that which brings together form and life, or rather, that which is the result of this intended union, we call the soul, the self where humanity is concerned, and the integrating principle where the subhuman kingdoms are

olling crystallisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manifests through the organs of respiration. another of its expressions is the faculty of sleep. in both of these you have a repetition or an analogy in the microcosm of logoic manifestation and logoic pralaya. 2. the love aspect shows itself through the heart, the circulatory system and the nervous system. this is in many ways most important for you to understand, for it controls paramountly the etheric body and its assimilation of prana or vitality. this prana works through both the blood and the nerves, for the life force uses the blood stream and

pect. through its life each atom in the body is fed. this process of animating the substance of the physical form is started in the prenatal stage; after birth, this type of force is aided and paralleled by the inflow of planetary prana or vital energy from the planetary life itself, via the spleen. this is the essential relating organ between the inherent life of matter itself, as present in the microcosm, and the inherent life in the planet- 126- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust as evolution proceeds, there is gradually added to this inherent force an inflow of "qualified" energy which is expressive of the consciousness aspect of divinity, and indicates to the esotericist the state of awareness of the man and also the ray type of his so

aching significances of its normal working. it says the following things quite simply, and i enumerate them because the breaking down of a paragraph into its clear and simple statements is a sound way to arrive at understanding: 1. when the soul controls the form involved, there is health. 2. the soul is the builder of the form, the constructive force in manifestation. 3. this is true of both the microcosm and the macrocosm. 4. the results are wholeness, right relation and correct activity. 5. when the soul is not in control, and the forces of the form nature are therefore the controlling- 360- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust factors, there will be ill health. 6. the builders of the form are the "lunar lords" the physical, astral and men

erficial thinker. that is entirely incidental from the angle of the soul; it is a needed activity, but it involves also the sacrificial work of salvaging substance and forwarding the evolution of matter. as the old commentary expresses it "the mother (substance-matter) is saved by the birth of her son (the christ within, the spiritual consciousness" this is true of the macrocosm as well as of the microcosm. here lies the secret of planetary suffering and of death. our planetary logos (viewing the truth from the angle of the macrocosm) is, as you know, one of the "imperfect gods" of the secret doctrine, although perfect past our human comprehension the comprehension of a unit in one of the kingdoms which constitute his body of manifestation. there is still no true balance between spirit and

there are four other centres, and these, with the above three, constitute the seven centres, or the seven planetary focal points of energy, which condition the bodily manifestation of our planetary logos. through them the lord of the world, working from his own level on a cosmic plane and through his divine personality, sanat kumara, carries out his purposes upon our planet. similarly, within the microcosm, man, the correspondences to these seven centres are to be found. therein likewise are seven major centres, and they are the recipients of the energy emanating from the seven planetary centres, the custodians of the seven aspects of ray force; these seven energies at various stages of potency condition the man's expression in the three worlds, make him what he is at any given moment whil

ry prana (the lowest form of pranic energy) is the life of the sumtotal of the atoms (of which all outer forms are composed) as they are brought into relation to the separated atomic structure of the dense physical body of an individual informing soul in any kingdom of nature-particularly, from our point of study, the human kingdom. what is true in this connection of the individual or of man, the microcosm, is true also of the planet, which like man is a coherent whole. this wholeness is due to the relation of two aspects of life: the life of the planetary logos and the life of the spirit of the earth, which is the life of the sumtotal of all the atoms which compose all forms. to this sumtotal of living substance, of elemental life, man's dense physical body conforms and is therefore the s

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ssamer thread of sentient consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. therefore, through the life thread, the soul creates and reproduces a personality through which to function. then- 97- education in the new age copyright 1998 lucis trust through the building of the antahkarana, the soul first of all develops sentiency down upon the physical plane, and later bridges the gap through meditation and service between the three mental

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

accordance with hierarchical intent. before, however, he can do this, he must be in control to some extent of the seven types of energy to which the human mechanism responds. he must be able to direct the flow of energy to any particular centre, to focus certain types of force in certain centres at will and with understanding and to institute a free flow and interchange throughout his own little microcosm. the meditation given was not intended to bring this about; it had only one objective: the impartation of an idea and the presentation of a possibility. the third meditation was closely allied to these two, even if this is not immediately apparent to you. it concerned alignment. you have been apt to think of alignment in terms of the process whereby the personality is brought into relati

this most important and significant mantram from the highest possible point of your individual intuitive perception. i would ask you to meditate on what appear to you to be the planetary implications, but would also remind you to consider the individual parallels. all that is invoked on behalf of humanity is also susceptible of interpretation in a personal sense, regarding the personality as the microcosm of the macrocosm and as the field for the circulation of light and love, for the expression of the christ life and of the sacrificial will, plus the instrument of service and an area in which evil is sealed, frustrated and rendered futile. at the end of the year, i would ask you to embody your understanding of the invocation and your interpretation of it (both macrocosmically and microco

cessation of personality hints. in the future, the true method will be to develop in the disciple the sense of synthesis and of "place" in the one world, and thus decentralise him. the theme of direction underlies the system of instructing by means of hints. it is apparently a slow technique, but there is a point which esotericists would do well to remember. if information as to the nature of the microcosm and the macrocosm, as to divine purpose and the spiritual plan, as to occult events in time and space, and as to future or immediate possibilities were given out in plain terms (even if the needed language were available) there would be little understanding. i could, for instance, tell you much that would be as useful to you as the following statement might have been to unevolved prehist

ments are attended by risks, and none more so than that of the absorption of light on a world-wide scale by humanity, with a subsequent reflex action on the three subhuman kingdoms. nothing which affects humanity or which stimulates it to a forward-moving activity is without its inevitable effect upon the three lower kingdoms in nature. forget not! mankind is the macrocosm to this threefold lower microcosm. this as you may well surmise, can be among the secrets of the initiatory process. the "principle of absorption" emerges as one of the subjects to be studied, understood and mastered between initiations, for each initiation carries the subject another step forward. at present, the physical effects of the fission of the atom and its subsequent constructive use is the immediate problem bef

ise on cosmic fire) will afford you some general idea of the various planetary significances. this i have personally no time to do, even if it were desirable, but it will be obvious that what i have indicated along the line of correspondences must be true, for the ancient truism "as above, so below" holds eternally good, and it is the task of the hierarchy to demonstrate this. the relation of the microcosm to the macrocosm can never be broken, and that relationship is deeply involved in these five points of revelation- 257- discipleship in the new age- volume ii copyright 1998 lucis trust it has been occultly stated that "the five points of the five-pointed star are pyramids of ascension and, at the summit of each point hidden within the emanating rays lies a point of revelation, offsettin

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

f which we are in search and which are working out as effects in the planetary life at this time belong to an age so distant that no modern historian recognises its episodes. information anent this ancient period must be sought in the many world scriptures, in ancient monuments, in the science of symbols, in the racial myths, and in inherited and transmitted legends. secondly, that a study of the microcosm, man, will be found to hold, as always, the key to the study of human affairs as a whole. just as the aspirants and disciples are at this time being tested and tried and subjected to the working out of inexplicable conflicts and drastic changes in their lives, so the same is true of the world aspirant, humanity. to the above two reasons another might perhaps be added which will have sign

this path, forms a constituent part of the council chamber of the lord of the world and at the same time works consciously in the three worlds, via the hierarchy (of which he remains also a part, and with the human and subhuman kingdoms in nature. as evolution proceeds, he will work increasingly via humanity because humanity will be shouldering its responsibilities as the macrocosm of the lesser microcosm. this dual activity entails much specialised training, and as the initiatory process becomes exoteric and men everywhere recognise it and participate in it, the training which members of the hierarchy also undergo will not be so secret and mysterious as it is today. but the time has not yet come to publicise it- 348- the externalisation of the hierarchy copyright 1998 lucis trust only ce

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

e angle of the will or the father, these appearances in time and through space are so small a part of the experience of the living entity whose life is lived on planes other than the physical, emotional or mental, that they are regarded as no life. to understand this, i would remind you again that we must seek to understand the sum total in the light of the part, the macrocosm in the light of the microcosm. that is no easy task and is necessarily most limited. the disciple knows or is learning to know that he is not this or that, but life itself. he is not the physical body or its emotional nature; he is not, in the last analysis (a most occult phrase) the mind or that by which he knows. he is learning that that too must be transcended and superseded by intelligent love (only truly possibl

hich inspire all hierarchical effort would begin to be dimly apparent and that, slowly, these factors would also assume for them the outlines of a dim and distant goal. the two parts of this rule are consequently expressive of the new demands for disciples not applicants. this becomes apparent when you study the two rules: one for applicants and one for disciples. the applicant is referred to the microcosm. the macrocosm is held before the vision of the disciple. the two demands are expressed in rule v as follows: 1. in unison let the group receive the triad shining forth, dimming the light of the soul and blotting out the light of form. this is the demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there i

tual, selfless will are completely synchronised, then you have in a human being the full expression of divinity or what has been called esoterically "shamballa is consummated in him" this again is, of course, only relative but the expression of this relationship may elucidate the problem somewhat, and the aspirant or disciple needs to remember that it is only through the analogies existing in the microcosm to the macrocosm that enlightenment can come. and how, i ask you, will he understand the relation existing between the three great planetary centres (shamballa, the hierarchy and humanity) when as yet he scarcely knows himself as a human being? how can he grasp these fundamental and advanced truths when he is only just beginning to learn the nature of the hierarchical quality of love and

hich the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunciation. we are, however, concerned with the interpretation of the rule as it affects a group which is preparing for the joint initiation of its members. it is by adhering to the ancient dictum that "as it is with the macrocosm so will it be with the microcosm" and by the application, therefore, of the law of analogy, that we shall eventually arrive at understanding. i cannot hope to do more than indicate significances, but it will now be clear to you why i have dealt with the four qualities which a group must develop in unison prior to initiation. we shall find it useful to relate these qualities to the various phrases or injunctions in this

the higher three. this injunction holds in it information which is somewhat new to the modern initiate, functioning in a physical body; it is difficult for him to grasp even a modicum of its significance. to convey any faintest hint of its meaning is incomparably difficult for me where disciples such as you are concerned. all i can do is to fall back upon the law of analogy, by means of which the microcosm can arrive at a glimmer of understanding of the more obvious aspects of the macrocosm. first, let me make reference to the words "the higher three; let me see if i cannot somewhat clarify the entire complex idea. the words "higher three" refer to the three buddhas of activity who still remain actively cooperating with the lord of the world. they are, as you have been told, close to sanat

something he must do in reference to himself, some task he must undertake which will make him more fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasps the fact that he himself, the microcosm, is the key to the macrocosm; he is the clue to the future, and he holds within himself the revelation which must precede esoteric action. in contradistinction to this, the words for the disciple and the initiate mark the attainment of a capacity to work from a most deeply esoteric centre in a pronouncedly occult way. by this i mean that the initiate, working as we have seen from a stand

the teaching anent the raising of the energies from this lower centre to the throat centre. this can be seen happening in the human being as he progresses along the path of evolution, and is equally present in the life and experience of the planetary logos. this progressive "creative raising" necessarily produces a cycle of tremendous difficulty in the life of the aspirant to initiation, for the microcosm undergoes in his minute living process what the planetary logos undergoes in a cosmic process. when as is the case today humanity itself is in process of becoming creative in the higher sense, and when this synchronises with a major creative planetary activity, then a cycle of very great disturbance eventuates which necessarily affects every individual within "the race of men" hence the

ls which make possible some cosmic initiation to which he has been and will eventually be subjected. with them we have no concern, nor would you understand if i were to be in any way explicit. the law of analogy and of correspondences breaks down at a certain point upon the path of understanding, and something new and utterly different enters in. the law of analogy holds good when considering the microcosm within the life of the macrocosm, but if you ventured outside that limited and manifested life (if that were possible, which it is not) you would contact other laws and other approaches to truth, existent on cosmic levels. there is little more that i can tell you anent the planetary initiations or as they might be more correctly called the planetary initiatory processes. these affect our

the christ is the agent for the distribution of the energy which brings intuitive revelation; the mahachohan is responsible for the inflow of ideas into the consciousness of the disciple, the aspirant and the intelligentsia. i would beg you to remember that the main effort of the spiritual hierarchy is on behalf of humanity, because the fourth kingdom in nature is the macrocosm of the three-fold microcosm of the three lower kingdoms in nature. this whole subject is too vast to be entered into here, but i have given you much along these lines in a treatise on cosmic fire. much more than i can possibly give you is revealed to the initiate at the time of the fifth initiation. the clues, the thoughts, the abstract concepts, the fleeting ideas of which all disciples are aware are at this initi

ALICE BAILEY THE LABOURS OF HERCULES

g and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of the individual, who is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of the plan of the ages; this, history reveals in a small way as far as humanity is concerned, and a larger study of the times and seasons may bring to us a wider understanding of god's purposes. there is an immense past behind humanity; aeons and aeons have come and gone; the wheel of existence tu

t of esotericism, the great mystery of god incarnate in matter, and the crucifixion of the cosmic christ upon the cross of matter, is tied up with the relationship (presumed from most ancient times to exist) between the stars of the pleiades and those of the great bear. these two groups of stars represent god, the macrocosm, whilst in gemini, castor and pollux were regarded as symbols of man, the microcosm. they were also called apollo and hercules: apollo, meaning the ruler, the sun god; and hercules "the one who comes to labor. they represent, therefore, the two aspects of man's nature, the soul and the personality, the spiritual man and the human being through which that spiritual entity is functioning: christ incarnate in matter, god working through form. castor was regarded as mortal

AN INTRO TO STUDY OF THE KABALAH

lers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctri

ARCHANGELIC FORCE ON THE PATHS

higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is

BLAVATSKY H P ANTHROPOGENESIS

rms bent at right angles, refers to the continual motion and revolution of the invisible kosmos of forces. in that of the manifested kosmos and our earth, it points to the rotation in the cycles of time of the world's axes and their equatorial belts; the two lines forming the svastica[[diagram] meaning spirit and matter, the four hooks suggesting the motion in the revolving cycles. applied to the microcosm, man, it shows him to be a link between heaven and earth: the right hand being raised at the end of a horizontal arm, the left pointing to the earth. in the smaragdine tablet of hermes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys t

oured polygenesis, and in their day there was a far stronger feeling in favour of than against this theory. it is only in 1864 that darwinians began to be wedded to the theory of unity, of which messrs. huxley and lubbock became the first coryphai. as regards that other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. if man is really the microcosm of the macrocosm, then the teaching has nothing so very impossible in it, and is but logical. for, man becomes that macrocosm for the three lower kingdoms under him. arguing from a physical standpoint, all the lower kingdoms, save the mineral- which is light itself, crystallised and immetallised- from plants to the creatures which preceded the first mammalians, all have been consolidated

ion into greater drops, which grew, expanded, and became ovoid bodies- huge eggs. in these the human foetus gestated for several years. in the puranas, marisha, the daughter of kandu, the sage, becomes the wife of the prachetasas and the mother of daksha. now daksha is the father of the first human-like progenitors, having been born in this way. he is mentioned later on. the evolution of man, the microcosm, is analogous to that of the universe, the macrocosm. his evolution stands between that of the latter and that of the animal, for which man, in his turn, is a macrocosm. then the race becomes (4) the androgyne, or hermaphrodite. this process of men-bearing explains, perhaps, why aristophanes* describes the nature of the old race as androgynous, the form of every individual being rounded

he uterus. a simple cell, a vegetable with three or four leaflets, a tadpole with branchiae, a mammal with a tail, lastly a primate) and a biped? it is scarcely possible not to recognise in the embryonic evolution a rapid sketch, a faithful summary, of the entire organic series (lefevre, philosophy, p. 484. the summary alluded to is, however, only that of the store of types hoarded up in man, the microcosm. this simple explanation meets all such objections, as the presence of the rudimentary tail in the foetus- a fact triumphantly paraded by haeckel and darwin as conclusively in favour of the ape-ancestor theory. it may also be pointed out that the presence of a vegetable with leaflets in the embryonic stages is not explained on ordinary evolutionist principles. darwinists have not traced

t-adamic races were giants; their ethereal counterparts may possibly be liliputians- beauteous, luminous, diaphanous- but will assuredly be giants in mind (p. 671, art. by visconde de figaniere, f.t.s[[vol. 2, page] 290 the secret doctrine. for this round, vegetable and animal alike* as en-soph is "one, notwithstanding the innumerable forms which are in him (zohar" i. 2la, so is man, on earth the microcosm of the macrocosm "as soon as man appeared, everything was complete. for everything is comprised in man. he unites in himself all forms (ibid, iii. 48a "the mystery of the earthly man is after the mystery of the heavenly man (ii. 76a. the human form- so called, because it is the vehicle (under whatever shape) of the divine man- is, as so intuitionally remarked by the author of "esoteric s

aterial, was contained within, and could be expressed and described by the digits of number 10, the pythagorean decade. this decade representing the universe and its evolution out of silence and the unknown depths of the spiritual soul, or anima mundi, presented two sides or aspects to the student. it could be, and was at first so used and applied to the macrocosm, after which it descended to the microcosm, or man. there was, then, the purely intellectual and metaphysical, or the "inner science" and the as purely materialistic or "surface science" both of which could be expounded by and contained in the decade. it could be studied, in short, from the universals of plato, and the inductive method of aristotle. the former started from a divine comprehension, when the plurality proceeded from

in geometry, one line fails to represent a perfect body or figure, nor can two lines constitute a demonstratively perfect figure. the triangle alone is the first perfect figure[[vol. 2, page] 576 the secret doctrine. perfect man, they said, was a quaternary and a ternary, or four material and three immaterial elements; which three spirits or elements we likewise find in 5, when it represents the microcosm. the latter is a compound of a binary directly relating to gross matter, and of three spirits "since 5 is the ingenious union of two greek accents[[diagram] placed over vowels which have or have not to be aspirated. the first sign[[diagram] is called 'strong spirit' or superior spirit, the spirit of god aspired (spiratus) and breathed by man. the second sign[[diagram] the lower, is the s

not only of the five-limbed, but rather of the thinking, conscious man* the reason for it becomes apparent when egyptian symbology is studied. see further on[[vol. 2, page] 577 poseion's five ministers. ashtadisa or eight faces bounding space" referring thus to the loka-palas, the eight points of the compass (the four cardinal and the four intermediate points "from an objective point of view the microcosm is represented by the human body. makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception (pp. 113, 115. but the true esoteric sense of the word "makara" does not mean "crocodile" in truth, at all, even when it is compared with the animal depicted on the hindu zodiac. for it has the head and the fore-legs of an antelope and

m's "makara" the constellation, is a seemingly meaningless and absurd name. yet, even besides its anagrammatical significance in conjunction with the term "kumara" the numerical value of its first syllable and its esoteric resolution into five has a very great and occult meaning in the mysteries of nature. suffice it to say, that as the sign of makara is connected with the birth of the spiritual "microcosm" and the death or dissolution of the physical universe (its passage into the realm of the spiritual; so the dhyan chohans, called in india kumara, are connected with both. moreover, in the exoteric religions, they have become the synonyms of the angels of darkness. mara is the god of darkness, the fallen one, and death; and yet it is one of the names of kama, the first god in the vedas

ristics of the fourth, but of the third round terrestrial life. the diapason of type is run through in brief. occultists are thus at no loss to "account for" the birth of children with an actual caudal appendage, or for the fact that the tail in the human foetus is, at one period, double the length of the nascent legs. the potentiality of every organ useful to animal life is locked up in man- the microcosm of the macrocosm- and abnormal conditions may not unfrequently result in the strange phenomena which darwinists regard as "reversion to ancestral features* reversion, indeed, but scarcely in the sense contemplated by our present-day empiricists- c darwinism and the antiquity of man: the anthropoids and their ancestry. the public has been notified by more than one eminent modern geologist

BLAVATSKY H P COSMOGENESIS

s taught, merely detached itself earlier than all the others, as the rotating mass contracted, and is their elder, bigger brother therefore, not their father. the eight adityas "the gods" are all formed from the eternal substance (cometary matter- the mother) or the "world-stuff" which is both the fifth and the sixth cosmic principle, the upadhi or basis of the universal soul, just as in man, the microcosm, manas* is the upadhi of buddhi (d) there is a whole poem on the pregenetic battles fought by the growing planets before the final formation of kosmos, thus accounting for the seemingly disturbed position of the systems of several planets, the plane of the satellites of some (of neptune and uranus, for instance, of which the ancients knew nothing, it is said) being tilted over, thus givi

the gospels[[vol. 1, page] 128 the secret doctrine. ormazd at their head: or the "seven spirits of the face: the seven sephiroth separated from the first triad, etc, etc* they build or rather rebuild every "system" after the "night" the second group of the builders is the architect of our planetary chain exclusively; and the third, the progenitor of our humanity- the macrocosmic prototype of the microcosm. the planetary spirits are the informing spirits of the stars in general, and of the planets especially. they rule the destinies of men who are all born under one or other of their constellations; the second and third groups pertaining to other systems have the same functions, and all rule various departments in nature. in the hindu exoteric pantheon they are the guardian deities who pre

e the problem of 777 incarnations. though i am obliged to withhold information. yet if you should work out the problem by yourself, it will be my duty to tell you so" but they never were so worked out, and the results were- never-ceasing perplexity and mistakes. even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm- from which the septenary division of the microcosm, or man- has until now been among the most esoteric. in olden times it used to be divulged only at the initiation and along with the most sacred figures of the cycles. now, as stated in one of the theosophical journals* the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possible, at a time when a few bits of information were sparing

c monad (buddhi) will be wedded to and become the vehicle of the atmic ray, i.e, it (buddhi) will awaken to an apperception of it (atman; and thus enter on the first step of a new septenary ladder of evolution, which will lead it eventually to the tenth (counting from the lowest upwards) of the sephirothal tree, the crown. everything in the universe follows analogy "as above, so below; man is the microcosm of the universe. that which takes place on the spiritual plane repeats itself on the cosmic plane. concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual. thus, corresponding to the sephirothal crown (or upper triad) there are the three elemental kingdoms, which precede the mineral (see diagram on p. 277 in five years o

s as the vehicle for the "growth (to use a misleading word) and the transformations through manas and- owing to the accumulation of experiences- of the finite into the infinite, of the transient into the eternal and absolute. each of these three systems has its own laws, and is ruled and guided by different sets of the highest dhyanis or "logoi" each is represented in the constitution of man, the microcosm of the great macrocosm; and it is the union of these three streams in him which makes him the complex being he now is "nature" the physical evolutionary power, could never evolve intelligence unaided- she can only create "senseless forms" as will be seen in our "anthropogenesis" the "lunar monads" cannot progress, for they have not yet had sufficient touch with the forms[[footnote(s* vid

ay uses adam-kadmon or the manifested logos (the objective universe "male and female- as a chariot through which to manifest. but in the zohar we read the following incongruity "senior[[vol. 1, page] 215 one parent flame, countless flames. occultatus est et absconditus; microprosopus manifestus est, et non manifestus (rosenroth; liber mysterii, iv, 1) this is a fallacy, since microprosopus or the microcosm, can only exist during its manifestations, and is destroyed during the maha-pralayas. rosenroth's kabala is no guide, but very often a puzzle (b) as in the japanese system, in the egyptian, and every old cosmogony- at this divine flame, the "one" are lit the three descending groups. having their potential being in the higher group, they now become distinct and separate entities. these ar

the fluid that contains the five lower principles of the six-principled dhyan- and you have the secret, if you are spiritual enough to understand it "when the seed of the animal man is cast into the soil of the animal woman, that seed cannot germinate unless it has been fructified by the five virtues (the fluid of, or the emanation from the principles) of the six-fold heavenly man. wherefore the microcosm is represented as a pentagon, within the hexagon star, the "macrocosm[[anthropos) a work on occult embryology, book i. then "the functions of jiva on this earth are of a five-fold character. in the mineral atom it is connected with the lowest principles of the spirits of the earth (the six-fold dhyanis; in the vegetable particle, with their second- the prana (life; in the animal, with al

ong the mayas and the quiches, 11,500 years ago" by auguste le plongeon, who shows the identity between the egyptian rites and beliefs and those of the people he describes. the ancient hieratic alphabets of the maya and the egyptians are almost identical[[vol. 1, page] 268 the secret doctrine. our five physical senses* thus far, for individual, human, sentient, animal and vegetable life, each the microcosm of its higher macrocosm. the same for the universe, which manifests periodically, for purposes of the collective progress of the countless lives, the outbreathings of the one life; in order that through the ever-becoming, every cosmic atom in this infinite universe, passing from the formless and the intangible, through the mixed natures of the semi-terrestrial, down to matter in full gen

at surface appearances, and for it the noumenal essences have more reality than their objective counterparts; it resembles therein the mediaeval nominalists, for whom it was the universals that were the realities and the particulars which existed only in name and human fancy (6) the universe is worked and guided from within outwards. as above so it is below, as in heaven so on earth; and man- the microcosm and miniature copy of the macrocosm- is the living witness to this universal law, and to the mode of its action. we see that every external motion, act, gesture, whether voluntary or mechanical, organic or mental, is produced and preceded by internal feeling or emotion, will or volition, and thought or mind. as no outward motion or change, when normal, in man's external body can take pla

. hartmann, justly observe that "it seems that paracelsus anticipated the modern discovery of the 'potency of matter' three hundred years ago (p. 42. this magnus limbus, then, or yliaster of paracelsus, is simply our old friend "father-mother" within, before it appeared in space, of the second and other stanzas. it is the universal matrix of kosmos, personified in the dual character of macro- and microcosm (or the universe and our globe* by aditi-prakriti, the spiritual and the physical nature. for we find it explained in paracelsus that "the magnus limbus is the nursery out of which all creatures have grown, in the same sense as a tree grows out of a small seed; with the difference, however, that the great limbus takes its origin from the word, while the limbus minor (the terrestrial seed

r. hartmann from the original texts of paracelsus before him, as follows. according to this great rosicrucian "mysterium is everything out of which something may be developed, which is only germinally contained in it. a seed is the 'mysterium' of a plant, an egg that of a living bird, etc* it is only the mediaeval kabalists who, following the jewish and one or two neo-platonists, applied the term microcosm to man. ancient philosophy called the earth the microcosm of the macrocosm, and man the outcome of the two[[vol. 1, page] 284 the secret doctrine. the great limbus is the seed out of which all beings have come, and the little limbus is each ultimate being that reproduces its form, and that has itself been produced by the 'great' the latter possesses all the qualifications of the great on

" and the "earliest symbolics of the cross[[vol. 1, page] 334 the secret doctrine (2) and from mind, ego-ism (self-consciousness) the ruler (3) the lord (1) the mind is manas. medhatithi, the commentator, justly observes here that it is the reverse of this and shows already interpolation and rearranging; for it is manas that springs from ahamkara or (universal) self-consciousness, as manas in the microcosm springs from mahat, or maha-buddhi (buddhi, in man. for manas is dual, and as shown and translated by colebrooke "is serving both for sense and action, is an organ by affinity, being cognate with the rest "the rest" means, here, that manas, our fifth principle (the fifth, because the body was named the first, which is the reverse of the true philosophical order* is in affinity both with

coming its body, and ether its soul. according to the phraseology of a fragment of hermias 'chaos, from this union with spirit, obtaining sense, shone with pleasure, and thus was produced the protogonos (the first-born) light* this is the universal trinity, based on the metaphysical conceptions of the ancients, who, reasoning by analogy, made of man, who is a compound of intellect and matter, the microcosm of the macrocosm, or great universe (isis unveiled "nature abhors vacuum" said the peripatetics, who comprehended perhaps, though materialists in their way, why democritus, with his instructor leucippus, taught that the first principles of all things contained in the universe were atoms and a vacuum. the latter means simply latent deity or force; which, before its first manifestation whe

newed by the vital chemistry; a matter as easily disposed of as the breath, after it has served its purpose- a new flood of light breaks on the intelligence. a new flood of light is certainly thrown on the wisdom of ancient and mediaeval occultism and its votaries. for paracelsus wrote the same thing more than three hundred years ago, namely, in the sixteenth century, as follows "the whole of the microcosm is potentially contained in the liquor vitae, a nerve fluid. in which is contained the nature, quality, character, and essence of beings (de generatione hominis "the archaeus or liquor vitae is an essence that is equally distributed in all parts of the human body. the spiritus vitae takes its origin from the spiritus mundi. being an emanation of the latter, it contains the elements of al

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

the gods who are believed to be there witnessing the event as a newly made priestess and witch. anatomy of the occult raymond buckland, samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb, awaiting his new birth. in some societies he finds himself in a hut which represents the world. he is at its center; he inhabits a sacred microcosm. the initiate is in the chthonian great mother mother earth. there are innumerable myths of great heroes' gods and goddesses, descending into mother earth (remember the myth of the seax-wica goddess, given in lesson two) and triumphantly returning. within that earth-womb they invariably find great knowledge, for it is often the home of the dead who, traditionally, can see into the future

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in a way that i don't think could have happened if i hadn't chosen to become a parent. it has allowed me to experience the mother aspect first-hand; it gave new meaning to the moon cycles of a woman, it allowed me to become the microcosm of the great earth mother as i watched my own body grow and give birth to a new life. it gave me the protective instinct of sekhmet [the lion-headed egyptian goddess of fertility, when i realised that i would fight to the death to protect my child. it showed me the true and profound power of the female body; to create and sustain life within the body, to bring forth that life and nurture

CHRONOLOGIA RORISPERGIUS

rugat ha-mezima, 1100s, a small philosophical book using the alphabet and poetry. bishop otto of freising of germany first recorded story of legendary christian ruler of the east, prester john, in his "chronicon" 1148 hildegard of bingen writing on science 1147-9: the second crusade ends in relative disarray with an abortive siege of damascus. d. 1149 yosef ben ya aqob ibn saddiq. olam qatan( the microcosm) borrowed in large part from the encyclopaedia of the brotherhood of purity whose sacred writings of this sect of ismailites were to play an important role also in jewish gnosis< h. corbin, storia della filosofia islamica, milano, 1973, p.142. 1150 turba philosophorum translated from arabic. c. 1150: abbess hildegard of bingen (1078-1179, hailed as the "sibyl of the rhine" writes the sci

97 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 1612 flamel figures hier

DEMONIC BIBLE

al. when the magician consecrates his body to the dark lord he begins to become a nexus or gate to acausal entities, dark gods, or forces. whatever these beings or forces are exactly they are traditionally called demons. the purpose of invoking the unholy trinity or unholy spirit is to permanently open this gate between the worlds. in christian theology the trinity is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the abyss nine great lords of the abyss, i invoke thee. nine great lords of the abyss, i summon thee. nine great lords of the abyss, i conjure thee. come forth, nine gre

DIABOLUS

abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it i

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e, care, subconscious memory, parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard jewish prayer books to this day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means not currently understood by traditional western science. the use of the "k" at the end of the word was introdu

abalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or he

DION FORTUNE MYSTICAL QABALA

arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consc

is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from the third cavity there goes forth a thousand times a thousand

ibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right side, and the pillar that contains chokmah, chesed, and netzach with the left side. these three pillars can also be equated with the shushumna, ida, and pingala of the yoga system. it is very important to remember [pag

ne who wishes to meditate upon the paths and spheres in the manner i have described; and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macrocosmic sephirah; it is the introduction of a newcomer to the sphere by those who are already there. they construct a symbolic representation of the sphere on the physical plane in the furniture of the temple; they construct

set of anatomical metaphors, discussing in detail the significance of every hair on the head of god, and even the more intimate parts of his anatomy. such references cannot be taken literally and applied to the human form [page 78] 4. the sephiroth, individually and in their pattern of relationships, represent in relation to the macrocosm the successive phases of evolution, and in relation to the microcosm the different levels of consciousness and factors of character. that these levels of consciousness have some relation to the psychic centres of the physical body is a reasonable assumption, but we must not be crude and mediaeval in the conclusions we draw. occult anatomy and physiology have been worked out in detail in the yoga science of the hindus, and we can learn much from their teac

to the paths for reasons which will presently be seen. 16. section 7. the virtues and vices assigned to each sephirah of the tree.-these indicate the qualities necessary in order to take the initiation of that grade, and the form that is taken by any unbalanced force in that sphere. in the highest grade of all, before form is developed, there is no correspondence. 17. section 8. correspondence in microcosm.-the microcosm- which is man, corresponds with the sephirothic macrocosm, and is important from many practical standpoints, particularly that of spiritual healing and astrology. 18. section 9. the four suits of the tarot pack.-the. io' don of the tarot cards to the tree opens up immense 1 of practical importance and forms the philosophical b h ofthe divinatory art. 19 n the reader keeps

nance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white bril

e ancients deduced the basic facts of cosmogony by purely intuitive means and the use of the method of correspondences, centuries before the invention and perfection of the instruments of precision which enabled modern man to make the same discoveries from another angle, must be a matter of perpetual amazement to anyone who comes to the traditional philosophy unbiased. 24. as above, so below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but

very head, and is named by qabalists the second glory. titles given to chokmah: power of yetzirah. ah. abba. the supernal father. tetragrammaton. yod of tetragrammaton. god-name: jehovah. archangel: ratziel. mystical qabala page 82 order of angels: auphanim, wheels. mundane chakra: mazloth, the zodiac. spiritual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pe

ing the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcosm is the individual man. it is said that man is the only being that has a fourfold nature exactly corresponding in its levels to the cosmos. the angels lack the lower planes, and the animals lack the higher planes. 28. the references to the microcosm should not, of course, be taken crudely as representing the parts of the physical body; the references are to the aura and the functions of t

of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above their normal; we can use our environment as a thrust-block; we can look for the potent chokmah-force in books, in our racial tradition, in our religion, in our friends and associates; from all these we can receive the stimulus that fecundates us and makes u

f according to the pillar:s, it remains of the same type, but on a higher or lower are as the case may be. 44. this sounds very complex and abstract, but examples will soon serve to show it to be simple and practical when understood. take the problem of the sublimation of sex-force, which besets the psychotherap;sts, concerning which they talk so glibly and say so little. in malkuth, which in the microcosm is the physical body, sex-force is in terms of ovum and spermatozoon; in yesod, which is the etheric double, it is in terms of magnetic force, concerning which nothing is known to orthodox psychology, but concerning which we shall have a good deal to say under the heading of the appropriate sephirah. hod and netzach are on the astral plane, and in hod we find that the sex-force is expres

arent of faith, whence faith emanates. titles given to binah: ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i

st exalted essences. they emanate one from another by virtue of the primordial emanation, the highest crown, kether. titles given to chesed: gedulah. love. majesty. god-name: el. archangel: tzadkiel. order of angels: chasmalim, brilliant ones. mundane chakra: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three

DION FORTUNE PSYCHIC SELF DEFENSE

en to the soul that has taken initiation in a past life, retains subconsciously the psychic development thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due entirely to subjective psychological processes. at prese

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those of maternity and toil, otherwise the signs of redemption. on its forehead, between the horns and beneath the torch, is the sign of the microcosm, or the pentagram with one beam in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. this pantheos should be seated on a cube, and its footstool should be a single ball, or a ball and a triangular stool. in narratives of sorcery and magic (1851, thomas wright states: another charge in the accusati

fe is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. bota is organized as an ancient mystery school. as they grow spiritually members attempt to live out the truth of the oneness of god, the brotherhood of man, and the kinship of all life. their social outlook is stated in seven values: 1. universal peace; 2. universal political freedom; 3. universal religiou

efore the contemporary western wave of interest in eastern teachings and massmedia gurus. in addition to resident monks, the ashram has continued to receive a stream of visitors from abroad as well as devotees from all over india. some are members of the society, spending a short period of time in sadhana, or spiritual disciplines, others are pilgrims and casual visitors. as a highly concentrated microcosm, the ashram has provided intense spiritual experience for many individuals. some of the resident swamis later estab- encyclopedia of occultism& parapsychology. 5th ed. divine life society 429 lished ashrams in other parts of the world. one of the most famous of these swamis is vishnudevananda, an exponent of hatha yoga, who established the sivananda yoga vedanta centers in communities ac

he last of the practical magicians of england. their methods were those of divination by crystal gazing and evocation of spirits, combined with practical astrology. the mid-seventeenth century also produced such individuals as robert fludd, who wrote concerning the secrets of mysticism and magnetism. fludd was a paracelsian (after sixteenthcentury swiss alchemist paracelsus) and regarded man as a microcosm of the universe. he was an ardent defender of the rosicrucians and wrote two spirited works about them, as well as his great tractatus apologeticus and many other alchemical and philosophical treatises. the part of the tractatus that deals with natural magic is one of the most definitive ever written on the subject. thomas vaughan is likewise a figure of intense interest from this period

demanded that all of the secrets of the tradition be made available to the public. the basic concepts are laid out in a book, china falun gong, authored by li. falun gong also emphasizes the concept of the falun, part of the invisible human anatomy assumed to exist in traditional chinese teachings. the falun is a center of energy located in the region of the lower abdomen. it is believed to be a microcosm of the universe and contain all of its secrets. the practice of qigong awakens the qi energy to flow more freely through the body, bringing good health and well-being. falun gong spread quickly through china and hong kong, and then through the chinese communities in diaspora worldwide. with almost no attention from the press, strong centers developed in singapore, taiwan, and throughout

ic mythology was cast into the underground realm of niflheim and given power over nine regions into which she distributed all who died through sickness or old age. the ideas concerning the celtic otherworld probably played only a small part in forming the british concept of hell. the brythonic annwyl was certainly subterranean, but it was by no means a place of punishment; rather, it was merely a microcosm of the world above, where folk hunted, ate, and drank, as in early britain. the irish otherworld was much the same. in southern europe the idea of hell appears to have been strongly influenced by both classical and jewish concepts. the best picture of the medieval idea of the place of punishment is undoubtedly found in dante s inferno. basing his description on the teachings of contempor

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

crocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special me

bolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the

re associated with the processes of creation, preservation, and dissolution and with the three states of consciousness (dreaming, deep sleep, and waking. manson, charles m. encyclopedia of occultism& parapsychology. 5th ed. 976 the scripture mandukya upanishad describes how aum, or om, is the basis of all the other letters in the sanskrit language and is associated with the universe and the human microcosm (analgous concepts exist in such kabalistic works as the sepher yesirah. a mantra may also be associated with a yantra, or mystical diagram. mantras are frequently uttered in rhythmic repetition known as japa, often with the aid of a mala, a set of beads resembling the catholic rosary. in japa yoga, the power of a mantra is enhanced by the accumulation of repetitions. although mantras ha

perative assistance from anthropologists, wildlife pathologists, and department of natural resources affiliates. it maintains transcript and tape collections as well as a file and indexing system, compiles statistics, and maintains a research program and database. address: 152 west sherman, caro, mi 48723 (see also bigfoot information center; monsters; sasquatch investigations of mid-america) the microcosm from the greek micros, small; and kosmos, a world. the little world of the human being, as distinct from the macrocosm, or great world, of the universe. the relationship between microcosm and macrocosm has preoccupied philosophers for many centuries, with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pen

with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracelsus held that this sign had a marvelous magical power over spirits and that all magic figures and kabalistic signs could be reduced to two.the microcosm and the macrocosm (see also magical diagrams) micro-pk term used to denote psychokinetic (paranormal movement) effects that are weak or minute, thus requiring statistical analysis or special methods of detection. in contrast, macro-pk effects are paranormal movements sufficiently large or impressive to be observed by the naked eye. the microprosopus one of the four magical elements in th

terranean basin in the second century and coexisted with christianity through the centuries. at times, as manicheanism or as the cathari, it attained a significant popular following, and in the late middle ages undergirded alchemy. from the fama and confession, it is possible to glean some definite ideas of the occult concept of the rosicrucians. in these documents is included the doctrine of the microcosm, which teaches that man contains the potential of the universe. this is a distinctly paracelsian belief. there is also the belief of the doctrine of elementary spirits, which many people wrongly think originated with the rosicrucians, but which was probably reintroduced by paracelsus. the manifestos contain the doctrine of the signatura rerum, which is also of paracelsian origin. this is

the new church, such as the new jerusalem, the true christian religion, and canons of the new church. of these works, his divine love and wisdom most succinctly presents his entire religious system. god he regarded as the divine man. spiritually god consists of infinite love, and corporeally of infinite wisdom. from the divine love, all things draw nourishment. the sun, as we know it, is merely a microcosm of a spiritual sun emanating from the creator. this spiritual sun is the source of nature; but whereas the first is alive, the second is inanimate. there is no connection between the two worlds of nature and spirit unless in similarity of construction. the causes of all things exist in the spiritual sphere and their effects in the natural sphere, and the purpose of all creation is that m

times until it has mastered all the lessons it must learn (2) cause and effect.the belief in the law of karma (i.e, as you sow, so you will reap (3) opportunity.every experience in life is an opportunity for an individual to become more godlike and everyone is placed in exactly the right conditions needed to learn lessons and give service (4) correspondence.the belief that as above, so below. the microcosm is part of the macrocosm. we are cells of the cosmos, just as our bodies, in turn, are made up of cells, with the same laws applying at all levels (5) equilibrium and balance.the law connected to karma, described as the law of compensation. it claims that no action can continue indefinitely, but will travel just as far before a reaction pulls things back to normal. human joy and sorrow f

FAUST

; then, in thought, you leave the gentleman full sweep, upon your honoured head to heap each good and noble quality: the lion s mood, the stag s rapidity, the fiery blood of italy, the northman s hardihood. the secret for it? let him find how magnanimity and cunning are combined, how with a youth s hot impulse you may fall in love according to a plan. might i myself know such a gentleman, him mr. microcosm i would call. faust what am i if i strive in vain to win the crown of all mankind which, though afar, all senses struggle to obtain? mephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

usion superimposed upon the reality of the rope of vast face. this illusion of a difference within itself is a play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the

FIRE OF QAYIN RITE

the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

es into the nature of a god as though he were himself a god; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part' the fathers of the church had placed man in a dignified position, as the highest of terrestrial beings, as spectator of the universe, as the microcosm containing within himself the reflection of the macrocosm. all these orthodox notions arc in the oration on the dignity of man,2 but the dignity of man as magus, as operator, having within him the divine creative power, and the magical power of marrying earth to heaven rests on the gnostic heresy that man was once, and can become again through his intellect, the reflection of the divine

ns, through the imaginative power on which he laid great stress, and this is recognisably a legacy from the ficinian magic. the de harmonia mundi (1525) of francesco giorgio, or giorgi, a franciscan friar of venice, develops to the full a theme which is implicit in all types of the hermetic-cabalist tradition, namely the theme of universal harmony, of the harmonious relationships between man, the microcosm, and the greater world of the universe, the macrocosm. this theme was, of course, by no means new; on the contrary, it had been basic throughout the middle ages. rut to the native pythagorean mediaeval tradition, hermetism and cabalism added immense richness and complexity, swelling out the universal harmonies into a new symphony. giorgi, who had learned cabala and was in touch with fici

fies the three hierarchies of angels, that is the nine pseudo-dionysian hierarchies grouped into three representing the trinity. in the celestial world, three refers to the three quaternations of the signs (of the zodiac, the three quaternations of the houses (of a horoscope, and the three triplicities; in the elemental world it refers to three degrees of elements; in the minor world, that is the microcosm or man, it refers to the three main parts of man's body, the head, the breast, and the belly. in the infernal world, it becomes three infernal furies, three infernal judges, and three degrees of the damned. in the chapter on three in bruno's poem, we hear nothing of the trinity, and the three are mens, intellectus, amor, which can be expressed as other threes, for example, veritas, pulch

ian sense, but only in a neoplatonic or hermetic sense. a good way to approach the study of bruno's numerology would be, first of all to master the relevant chapters in agrippa; then to compare these carefully with bruno's de monade; and then to go on to robert fludd on the "divine numbers".2 fludd is doing the same thing, going through the numbers and their meanings and within the same macrocosm-microcosm framework, but he has reverted to the christian interpretation of the mens, intellectus- word, anima mundi, as representing the christian trinity. fludd mentions hermes trismegistus, whom he worships, with nearly every breath he takes, but the trinity, the angels, cabalism are once again correctly related into the framework from which a christian magus operated and within which he though

know the nature of the stars and their action on things below but may rise to the highest heights and understand all truth. man's mens being made of life and light, in the image of god, when man knows himself he becomes like god (again quoted in ficino's latin).1 it is thus on this hermetic basis of man as the magus man2 that fludd proceeds to his account of the two worlds, the macrocosm and the microcosm, in his utriusque cosmi. historia. the account of the creation, with which he begins his first volume and which is illustrated by de bry's remarkable plates, 1 fludd, utriusque cosmi. historia, i, pp. 11-12; cf. ficino, pimander, cap. i (ficino, pp. 1837-8. 2 the "magnum miraculum est homo" passage is, of course, constantly quoted by fludd; see for example, utriusque cosmi. historia, ii

ing principle of mersenne's work is moses, an orthodox moses, who, turning his face against magic, ushers in the new science. mersenne does not often mention hermes trismegistus; and when he quotes from the hermetica it is always in greek, never in ficino's latin translation.2 but he fully realised how basic was hermes for fludd and for the whole tradition from whence fludd derived. the macrocosm-microcosm theory of fludd's "two worlds" cannot be proved, says mersenne, because the "egyptians" teach that man contains the world and because "mercurius (also meant by "the egyptians) calls man a great miracle and like to god.3 i have not found in the quaestiones in genesim any evidence that mersenne knew when he wrote it of casaubon's discoveries about 1 on fludd and the rosicrucians as mersenn

y quotations in ficino's latin, see his utrituque cosmi. historia, ii, pp. 129-31. 442 hermes trismegistus and the fludd controversies he, kepler, is using "mathematical demonstrations" in his own work on harmony, whereas for fludd "chemists (i.e. alchemists, hermetists, paracelsists" are the true mathematicians' he points out that fludd's numerical and geometrical arguments rest on the macrocosm-microcosm analogy, whereas he (kepler) is studying the heavens in themselves and quite apart from such analogies.2 hence the illustrations to fludd's books are "hieroglyphs"3 or "pictures, whereas kepler's illustrations are mathematical diagrams and he is arguing as a mathematician: tuis picturis mea comparavi diagrammata; fassus librum meum non aeque atque tuum ornatum esse, nee futurum ad gustum

will show any reader that "rem mathematicam ego tradam mathematice, tu hermetice".8 the root of the matter is that "mathesis" or mathematics "more hermetico" as used by fludd on harmony means those numerological relationships, ultimately based on astrology, running through the three worlds, the empyrean, the celestial world, and the elemental world, and which bound together the macrocosm and the microcosm. mathematics in kepler's sense is quantitative measurement, and in his book he is applying it empirically and only in the celestial world, and there only to the movement of the planets. jam ut propius accedamus ad fundamenta, quibus robertus de fluctibus superstruit suam musicam mundanam; primum ille totum mundum, omnesque tres ejus partes, empyream, coelestem, elementarem, occupat: ego

FULLER J F C SECRET WISDOM OF THE QABALAH

religion, that is the equilibrium between the visible and the invisible, the lower and the upper, is essentially a part of man's nature. when this equilibrium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form

reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of d

name must contain the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the

not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg out of which all things emanate. as its numerical value is 10 it also symbolizes the two hands; the erect or good pentagram and the inverted or evil pentagram (see diagram 4 on page 53. ten is a combination of unity and zero; therefore mystically

nature, being that of distinction and harmonious balancing of opposing forces in universal equilibrium. 17 the source of messianic power. as the creation of the world was out of chaos, so must its destruction, which carries with it its spiritual resurrection, be through chaos; such is the simple logic of the qabalah. as god is the consciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the source of all things, so is it man's lot to expand his atom of consciousness until it fills eternity and merges once again into the source from whence it ema

h. the relationship is therefore no longer that of ourselves and space in time, but that of ourselves and the continuum in which time is an integral factor. today man is no longer faced as he was a couple of centuries ago by a universe of four elements, but instead by a universe of four dimensions- od, heh, vau, heh, in a more all-embracing form- which with himself complete the modern idea of the microcosm. to sir james jeans, in spite of the fact, as he says, that gwe have no language at our command except that derived from our terrestrial concepts and experiences h, scientific speculations lead to the supposition that gthe universe appears to have been designed by a pure mathematician h 4- a qabalistic assumption. and what does this mean? it means that science, which during the last cent

or mystical ordeal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

save yourself. he has shewn an excellent path, attempt it, but do not cling to his garments, he is an 'example' not a beast of burden. substituted service is a weakness and a failure. salvation by faith alone in any god or any man is a chimera, a fatal delusion.ifthese sayings are hard untoyou-comenot with us;delay,255in hope of increased strength and clear insight into analogies between man the microcosm and the universal macrocosm, which passes up to the divinest essence we can conceive,andbeyond it. in the second order, we are still very human but not onlyappendixd129human-weareattemptingto be ultra-human, i.e, divine.ifyou enter there, you must be in thought and practice like an angel, one who has passed beyond contract worship. unless while with us you can conceive and act as both a

pt; beware of a first failure, it may end in your failure in this incarnation, and in others: but itmightbe overcome. when i think of my experience, i am tempted to say, retire while it is yet time.theoccult burden is not light,itis not easy to bear, be warned in time, for the higher yourise-themore terrible thefall-ifyou should fall.sofar-saappendixeritual u:thesecret wisdomofthe lesser world or microcosm which is manparts:oftravelling in the spirit visionthesymbol, place, direction or plane being known, whereon it is desired to act, a thought-ray as beforeissent unto the corres255 ponding part of the sphere of sensation; and thence, by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesh (the soul as vital essence, the thought-ray is sent like

GILBERT THE MAGICAL MASON

peared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and

ers on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination and the arts of geomancy. part the second referred chiefly to the microcosm, and appeared in two volumes.thefirst in 1619. it began with an essay on divine numbers, then followed the divine harmony with considerations of the trinity, and lastlyman was considered as to hisanima media,his senses and his mental powers and lastly of the sex relations.52themagical masonthe second half of the second volume of the greathistoriacontained seven parts; on prophecy, prophe

t of the decad. nature is visible and external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these g

lso four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, ly

the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the realm of macrocosmic beings (7) the state of beatific peace accepting and glorying in the cosmic will.itis alleged that there are persons having a certain birthright and peculiar constitution who have succeeded by theserneansinattaining supra-normal extensions of sight and hearing, but

GILBERT THE SORCERER AND HIS APPRENTICE

gnifies the atonement. and there again we get the relation of the number of the 7 principles. 7 is the keyof.the mystic creation, 7 is the numberofman according to his principles. consider the destiny of man:itistodrawupthe material into the divine.thefinal purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn

species of circulation round the surface of our globe, arising, probably, i might say almost certainly, from it rotation on its axis, and from the inclination of that axis to the plane of its orbit; and two centres, two poles, a positive pole and a negative pole. and these poles govern the tatwic currents, or the life currents, as they pass over the globe. well now, as in the macrocosm so in the microcosm, as above sothetatwas193below, as inthegreat so inthesmall; and we find precisely the same thing in the hatching of an egg.ifyou carefully examine eggs from day to day, from the first day of incubation up to the timeofhatching, you will see the gradual formation of first one centre and then another within the yolk of the egg- a little knot apparently of the yolk matter.thereis a certain

GNOSTIC HANDBOOK

the book of life. no longer is a record kept of action and reaction, but a record of growth and spiritual transformation. he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels. revelation 3:5 transfigurism aims at nothing more nor less than demolition of the old microcosm, including the lower and higher self and building a totally new lower and high self, from the root substance of the original kingdoms. the coming revolution, j.van rijckenborgh. the mechanism and aim of reincarnation is clear. reincarnation is a process by which the divine will uses the experiences of our lives to awaken us to his spiritual truth. the opportunities for liberation are lim

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

es now battle each other through time and space. the world of the archons includes a mixture of light and darkness, but is ruled by the fallen forces. this is why the gnosis requires a total revolution in self, a total transformation- for nothing which is of the darkness can enter the treasury of light. gnostic theurgy page 40 transfigurism aims at nothing more nor less than demolition of the old microcosm, including the lower and higher self and building a totally new lower and high self, from the root substance of the original kingdoms. the coming revolution, j.van rijckenborgh. to further appreciate this model we need to consider the multi-dimensional nature of both the earth and man- these are the subjects of our next study. x gnostic theurgy page 41 there are many different ways we ca

GOLDEN DAWN RITUALS A

[a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrat

GOLDEN DAWN RITUALS C C1

be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page

ree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate

ions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside

ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand mus

GOLDEN DAWN RITUALS D

oes not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of th

GOLDEN DAWN RITUALS U1

e third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. texriu1 the secret wisdom of the lesser world or microcosm by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occu

at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as the chiah and the neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as tud is

aise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils a

sm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of

GOLDEN DAWN RITUALS Z1

(h, ae, is attributed below to dsj- x to a, and p, to l and l. this is intended to affirm the unknown life, which is inspired from the beyond, sent out to a, the commencement of the spring of the year, the life which after being inspired is breathed forth again; and also the possible use of that breath between the inspiration and the expiration, in the combination between it and the forces of the microcosm) the whole is a rehearsal of the properties of the reflection of the element of m down through the middle pillar of the sephiroth. this represents the reflection of the m from rtk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alc

GOLDEN DAWN RITUALS Z3

uired, especially in charging of a talisman and the like. generally, it is best to have the thumbs and all the fingers extended. if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. herewith, also, may be combined the attribution of the planets to the head (f to the right nostril, b to the mouth, etc, as explained in the microcosm lecture, sending at the same time an imaginary ray of the color of the planet desired from the part of the head attributed to it. when finished, be careful to withdraw the rays again or they will remain like so many outlets of astral force and thus exhaust you. the best way to protect yourself against this is to give the sign of silence immediately. for the first sign should always be an

GOLDEN DAWN RITUALS ZAM1

alisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p

GOLDEN DAWN RITUALS ZAM8

is reflected from every second point, it is called the pentagon, which is referred to hrwbg and f. the same figure, when reflected from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes repr

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

se by his secret fact) secret cipher of the ufonauts 41 aleister crowley called 11 the great magical number, as uniting the antithesis of 5 and 6 etc (see aia aziz, fact and morya, above) and further, the general number of magick, or energy tending to change. rene guenon calls 11 the great number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran from 1916. the alleged discarnate 17th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e become aware of the existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the macrocosm; the subjective self with the objective universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesse

phiroth. 15 figure 1.our world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest of a series of expressions, so your physical body is but the lowest of a graduated series. this view accords well with both eastern and western occultism. you have a body or vehicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the

, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a point in the center as shown in the figure on the following page. the cirde's center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents

il you enter the higher aethyrs (especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem

ly, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into this circie (and hence into the microcosmn of the magician) requires an invocation. a triangle should be drawn outside your circle in order to attract an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materialization of the demon khoronzon from the t

the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritua

rst aethyr are without sex, which is to say that masculinity and femininity do not exist as separate qualities in those sublime regions. however, below lil each subplane downward into the physical plane is charged with forces that are either masculine or feminine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component and that every woman has a masculine psychic component (this idea

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ints fall to be discussed in chap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. if thorr flung a toe into the sky as a constellation, there may also have been tongues that represented stars. the main difference between the scandinavian view and all the others is, as i said before, that the one uses the microcosm as material for the macrocosm, and the other inversely makes the universe contribute to the formation of man. there the whole of nature is but the first man gone to pieces, here man is put together out of the elements of nature. the first way of think ing seems more congenial to the childhood of the world, it is all yeulx, des nues furent les pcnsees, du vent furent les allaines, des pie

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ve, to accomplish, and to master and finally attain.is possible through the karma (cross) we must endure and the evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed

e call the perfect memory the complete storehouse of facts and experiences. it is located in the subconscious mind. in order to reach the storehouse of memory, it is necessary to make the objective mind relatively dormant so the subconscious mind may rise in activity. metaphysics.an inquiry into ultimate and fundamental reality or the nature of being. also an inquiry into the nature of knowledge. microcosm and macrocosm.there is but one universe, one system of cosmic laws directing the forces which manifest in all things. things are different in their forms only, not in the basic principles which give them existence. a cell of the body differs from a planet only in its particulars, its extension, or mass and function. both are subject to the same universals, or cosmic order. we are wrongly

function. both are subject to the same universals, or cosmic order. we are wrongly accustomed to think of the so-called finite things and the things of ourselves and our earth as constituting one world, and the infinite as another. the world, however, as seen through the microscope is [186] the same cosmos as seen through the telescope. the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or universe. the sages warned against this false thought, this separation of the two, by expounding the adage,"as above, so below. mind.the mystic makes the important distinction between brain and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

iology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, we speculate freely on his seven states and principles. q. how do you explain these? a. we find, first of all, two distinct beings in man; the spiritual and the physical, the man who thinks, and the man who records as much of these thoughts as he is able to assimilate. therefore we divide him into two distinct natures; the upper or the spiritual being, composed of three principl

hysica, the things of the external material world. it is to forget the spirit and hold to the dead letter, to translate it beyond nature or supernatural, as it is rather beyond the natural, visible, or concrete. metaphysics, in ontology and philosophy is the term to designate that science which treats of the real and permanent being as contrasted with the unreal, illusionary, or phenomenal being. microcosm the "little" universe meaning man, made in the image of his creator, the macrocosm, or "great" universe, and containing all that the latter contains. these terms are used in occultism and theosophy. mishnah (heb) lit "a repetition" from the word sh n h "to repeat" something said orally. a summary of written explanations from the oral traditions of the jews and a digest of the scriptures

INITIATION INTO HERMETICS

d, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initia

eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this fi

reasonable man will understand them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been created in the likeness of the universe. everything great to be found in the universe is reflected, i a small degree, in man. for this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach is to regard man from the hermetic standpoint, and i sh

ep meditation, with respect to the analogous laws of the four-pole magnet. this happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results. these three chapters relating to body, soul and spirit have represented man in his most perfect form. by now, the disciple ought to have realized how very important it is to know one s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its o

reserve it and how to utilize it for certain purposes, will be approached in the practical section of this book. there would still be quite a lot to be said about the particular, specific properties of some beings. but all that we have pointed out previously should be sufficient to stimulate the work and contribute to a succinct enlightenment about the mental plane. 15. truth let us now leave the microcosm, i mean to say, man with his earthly, astral and mental bodies, and turn to other problems which also are imminent to be solved by the incipient adept. first of all, there is the problem of truth. a great many philosophers have already paid serious attention to this problem, and we also will have to approach this task. we shall deal here only with such kinds of truth about which we must

h we must be thoroughly informed. truth depends on the insight of each individual. and as we cannot all have the same insight or perception, it is impossible to generalize the problem of truth. therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else bu

evelopment of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for neither of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the microcosm, not only from the point of view of wisdom, but also from the intellectual side, that is, in a bipolar way, to perceive and utilize them for his own development. in al the planes, we have already learned how to know one of the numerous laws, the first main key, the secret of the tetragrammaton or the four-pole magnet. being a universal key, it can be used to solve all p

n end which has illustrated the principles, i advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. he who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. it is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. therefore a magician is not afraid of death, for he believes the physical death to be o

ansforming into the opposite quality. iii. magic physical training: a) conscious pore breathing b) conscious position of the body (carriage) c) body control in everyday life, at will. before falling asleep, the most beautiful and purest ideas are to be taken along into the sleep. end of step ii step iii knowledge, daring, volition, silence: these are the four pillars of solomon s temple, i.e, the microcosm and the macrocosm upon which the sacred science of magic is built. according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect

to outwards. a magician has to obtain the same effect with animals and human beings. he must also manage it with objects that are not directly before his eyes. consciousness knows no bounds at all, therefore he can practice transference to the farthest distance. as soon as the scholar has reached this point, he can start on transferring consciousness into the fourth dimension in his own body, the microcosm, into the akasa principle of his own being. the practice is as follows: you are sitting quietly in your familiar position with your eyes closed. transfer your consciousness exactly into the middle of your body, into the pit of your stomach, the solar plexus. you must feel yourself as a mere dot, as an atom in the center between the spine and the pit f the stomach. this center is the cent

the electric fluid, where expansion ceases, the magnetic fluid begins to work and this is where it is most powerless. the distance from the focus or center to the periphery of the electric fluid is exactly the same as the one from the beginning of the magnetic fluid to the periphery where the magnetic attractive power is strongest. this law is valid in small things as well as in big ones, in the microcosm as well as the macrocosm. when loading with a volt, attention has to be paid to this law. if you wish to load a talisman, etc, for your own purposes with a volt, you have to proceed as follows: in the right half of your body, accumulate the electric fluid dynamically with all your strength via your hand and finally through the forefinger. project the accumulated electric fluid to a power

ing: 1. conscious communication with the personal god. 2. communication with deities &c. iii. magic physical training: 1. several methods for acquiring magic faculties. end of step x epilogue as i have already mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying man the microcosm in relation to the macrocosmic universe together with their laws. so the reader s opinion about magic will undergo a noticeable change and i hope he will nevermore degrade this ancient wisdom to sorcery and similar pieces of devilry. it is understandable that each reader will judge this book from his individual point of view. he who stands upon the purely materialistic position, an unbel

IRISH WITCHCRAFT AND DEMONOLOGY

efs that lie in some remote lumber-room at the back of the brain. but it may be objected that belief in witches, ghosts, fairies, charms, evil-eye &c &c, need not be put down as unreasoning superstition, pure and simple, that in fact the trend of modern thought is to show us that there are more things in heaven and earth than were formerly dreamt of. we grant that man is a very complex machine, a microcosm peopled with possibilities of which we can understand but little. we know that mind acts on mind to an extraordinary degree, and that the imagination can affect the body to an extent not yet fully realised, and indeed has often p. 252 carried men far beyond the bounds of common-sense; and so we consider that many of the elements of the above beliefs can in a general way be explained alon

ISIS UNVEILED

des are observed in the lower light, whilst the lowest light, moreover, takes two directions; above, it is connected with the white light, and bdovj with the burning matter. now, this is constantly consuming itself, and perpetually ascends to the upper li^t, and thus everything mages into a single unity" such were the ancient ideas of the trinity in the unity, as an ab- straction. man, who is the microcosm of tiie macrocosm, or of the 532. idrak ztdak. ii, j 78; ztaar. iii. p. 288 b, amsl td, 1714. 533. idrak zutah. ii, 5 3. s34. ibid, ii, 63; vii. f fi 177-187. 535. jam tcni quoniam hoc in loco recondita est ilia plane non utiintur, et tadtiim de parte lucii ejus participant quae demittitur et ingreditur intra slum ain soph pro- tednim e penana 7k^ god] deorum: intratque et pemimpit et tr

this 'living soul' contains 'god' within itself, then we pity the logic of such christians, lliey forget the verses which precede the one in question. god blesses equally every beast of the field and every living creature, in the water as in the air, and he endows them all with life, which is a breath of his own spirit, and the soul of the animal. humanity i^ the adam kadmon of the' unknown' his microcosm, and his only representative on earth, and every man is a god on earth. we would ask this french scholar, who seems so familiar with every ttoka of the books of manu, and other vedic writers, the meaoiog of thu sentence so well known to him "hants and vegetation reveal a multitude of forms because of their precedent actions; they are surrounded by darkness, but are nevertheless idowed wi

not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the 'primi- 714. zolur. ni, p. 4s a; anuterdam ed. digitizecoy google the pall op adau 277 tive man' oot the sepbiroth from angels. hence man was intended from the first to be a being of both a progressive

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. druidical stones and their worship. 100 chapter the thirteenth. inquiry as to the possibility of miracle. 114 chapter the fourteenth. can evidence be depended upon? examination of hume s reasoing. 120 chapter the fifteenth. footsteps of the rosicrucians amidst architectural obejcts. 130 chapter the sixteenth. the round towers of ireland. 137 chapter the seventeenth. prismatic investiture of the microcosm. 142 chapter the eighteenth. cabalistic interpretations by the gnostics. 147 chapter the nineteenth. mystic christian figures and talismans. 157 chapter the twentieth. the rosy cross in indian, egyptian, greek, roman, and medi val monuments. 165 chapter the twenty-first. myth of the scorpion, or the snake, in its many disguises. 173 chapter the twenty-second. ominous character of the col

etween ascent and descent, were the same single sign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians

y, in their, thoughts, had the magi exhausted all possible theologies; already had they, in their great wisdom, searched through physics their power to this end (as not being distracted by world's objects) being much greater than that of the modern faith-teachers and doctors; already, in their reveries, in their observations (deep within their deep souls) upon the nature of themselves, and of the microcosm of a world in which they found themselves, had the magi transcended. they had arrived at a new world in their speculations and 80 the rosicrucians. deductions upon facts, upon all the things behind which (to men) make these facts. already, in their determined climbing into the heights of thought, had these titans of mind achieved, past the cosmical, through the shadowy borders of real an

, eich dyn! that is, this is your man! which has been corrupted into the present motto to the prince of wales's crest, ich dien, or i serve. the meaning of i serve, in this view, is, that i suffice, or the lis, or the act suffices (p. 46, and figures post, for all the phenomena of the world. brixworth church, northamptonshire. egyptian amulet. chapter the seventeenth. prismatic investiture of the microcosm. he chemical dark rays are more bent than the luminous. the chemical rays increase in power as you ascend the spectrum, from the red ray to the violet. the chemical rays typified by the egyptians under the name of their divinity, taut or thoth, are most powerful in the morning; the luminous rays are most active at noon (isis, or abstractedly, manifestation; the heating rays (osiris) are

perative intelligences, divided again into nine spheres, or inimical regions, populated with splendidly endowed adverse angels, who boast still the relics of their lost, or eclipsed, or changed, light. the elementary world, or lowest world, in which man and his belongings, and the lower creatures, are produced, is the flux, subsidence, residuum, ashes, or deposit, of the ethereal fire. man is the microcosm, or indescribably small copy, of the whole great world. dilatation and compression, expansion and contraction, magnetic sympathy, gravitation-to, or flight-from, is the bond which holds all imaginable things together. the connection is intimate between the higher and the lower, because all is a perpetual aspiration, or continuous descent: one long, immortal chain, whose sequence is never

s, germinating as fructifying in the matrix, or the laboratories of the earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain de

feeling is the breast, and the mechanical means of both feeling and reasoning, of the means of his being man, is the epigastric centre, from which the two first spring as emanations, and with which the two first form ultimately but one. the invisible mag196 the rosicrucians. netic, geometrical bases, or latitudes, of these three vital points, whose consent, or coincidence, or identity, forms the microcosm, which is a copy of the same form in heaven, answer magically to their stellar originals. this is astrological ruling by pyramidal culmination, and by trilinear descent or efflux, to an intersecting point in the latitudes of the heavens and in the man s body, at which upper and lower, or heaven and earth, interchange; and man is therefore said to be made in the image of the archetype, wh

n colossus. aspects the evangelists figured in many ancient churches, and on most fonts. these representative forms are also fig. 53. pyramid. fig. 54. egyptian seated figure (british museum. said to have been the four cherubim of the ark of the hebrews. hermetically they signify the four elements, 210 the rosicrucians. or the four corners or angle-points of the lesser or manifested world, or the microcosm of the cabalists. fig. 45 represents an obelisk at nineveh, now in the british museum. jacob s pillar, the sacred stone in westminster abbey, bethel &c, gilgal, have a mythic alliance with the obelisk. fig. 55. colossal head (british museum) regarding the pyramids the following may be advanced: murphy, the delineator of the alhambra, considered the pointed arch to be a system founded on

or charts (adduced here to prove authenticity) chart b. cabalistic (rosicrucian) natural supernatural. light dark. dark light (the mysteries of their interchange) n.b. the references to nos. and chapters are to those corresponding in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) chart c. cabalistic (rosicrucian) production of the worlds visible. generation of the microcosm. n.b. the references to nos. and chapters are to those corresponding in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) mysteries of the stars. 345 where the directors of matter, its solids are only to be separated by soul or energy as the wedge (directed by the will) cleaves inert or resistant solids. music is always in the air. man has no ears for it, unl

K AMBER THE BASICS OF MAGICK

as may 'inner planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between physical and astral: it is mostly 'physical' with a little of the lower 'astral' besides. and sometimes astral and mental are each divided into two parts (upper and lower. the 'causal body' is the upper 'mental. microcosm and macrocosm we have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe

who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of energies between you and everything else. the universe is reflected within us and we are projected into the universe. this is an important theory behind magick and astrology. magick white and black 'personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypn

agick to 'clear the air' of negative 'vibes' and interference. visualize a strong white light flowing out the top of your head, flowing down around you and covering you. at the same time imagine you are throwing away any 'problem' vibes. maintain the visualization for a half a minute or longer. good way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elem

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

ass invoking isis was performed in mathers s home, which was appointed like an egyptian temple. by 1892, mathers had moved to paris and was conducting the ogd from there.under mathers s leadership, the order developed a ritual and worldview from which other groups would create variations. ogd s system was called western magic. the basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena

left the group and mathers gained complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of famous philosopher henri bergson. in 1891 or 1892 he moved to paris and established a temple of the ogd, adding it to the temples in london, edinburgh, weston-super-mare, and bradford. the organizing idea of the ogd was the hermetic principle of correspondence between the microcosm (human being) and the macrocosm (the universe. through the proper magical procedures, a person can access or make manifest any powers or characteristics present in the macrocosm. in 1903 mathers overrode the objections of the london officers and initiated aleister crowley into the higher levels of the ogd, an act that caused a split among the british adherents. more importantly, although

LIBER 141

s not impossible to assent at least tentatively, but which are certainly unproven. the idea of prana in some form more mystical than that which identifieth it with the motion of the physicist is perhaps inherent. in the mere consummation of the sacrament for health and vitality is no violation of reason, but at most an exaggeration of anticipation; for the matter of the sacrament is indubitably a microcosm; but in the extension of this sacrament to validity in magick is an hiatus comparable to that which exists in the theory of astrology. even granting that an angle of 120 subtended at the eye of the observer on earth between sol and saturn (exempli gratia) is accompanied by certain fortunes, this may be casual and not causal. however, in this matter we have no doubt of the efficacy of the

l; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of

LIBER ALEPH

e into right relation with the will. thus thou mayst fast or feast; there is no rule than that of balance. and this doctrine is of general acceptation among the better sort of men; therefore on thee will i rather impress more carefully the other part of my wisdom, namely, the necessity of extending constantly thy nature to new mates upon every plane of being, so that thou mayst become the perfect microcosm, an image without flaw of all that is. c the book of wisdom or folly 45 ar de gradibus quis scienti (of equal steps to knowledge) say in sooth, my son, that this extension of thy nature is not in violation thereof; for it is the nature of thy nature to grow continually. now there is no part of knowledge which is foreign to thee; yet knowledge itself is of no avail unless it be assimilate

rit, is there naught hurtful, for its elements are not only food, but a true incarnation and quintessence of life, love, and liberty, and at its manifestation thy lion is consecrated by pure light of ekstacy. also, as this is the strongest so also it is the most sensitive of all things soever, and both proper and ready to take impress of will, not as a seal passively but with true recreation in a microcosm thereof. and this is a god alive and puissant to create, and he is a word of magick wherein thou mayst read thyself with all thine history and all hy possibility. also as to thine eagle, is not this chosen by nature herself by her way of attraction, without which harmony sthetic and magnetic thy lion is silent, and inert, even as achilles before his rage in his tent. now also herefore i

purge it from its costiveness. for it is written that there is no bond that can unite the divided but love, so that only those complexes which are in truth simplicities, being built cell by cell unto an unity by virtue of love under will, are worthy to endure in their progression. k liber aleph vel cxi 106 db de operibus stell microcosmi, quorum sunt quattour minores (of works of the star of the microcosm, of which there are four lesser) have already written unto thee, my son, of the paradox of liberty, how the freedom of thy will dependeth upon the bending of all thy forces to that one end. but now also learn how great is the .conomy of our magick, and this will i declare unto thee in a figure of the holy qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the oper

the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the w

LIBER DCCCLX JOHN ST

aything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address. and he held on his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritual sun, which yet he beheld but darkly, to hi

LIBER LVII

6 liber lviii harmonious with the one. only a few.e.g. 120.refer to the means. there are many others.any others.just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape .how shall i unite the 5 and the 6, the microcosm and macrocosm. and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the ev

4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a p

LIBER MMCMXI NOTE ON GENESIS

thers, eternally credulous, appended it to an edition of the clavicle he translated and edited, although it has no real connection with the rest of the key, an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20

LIBER V

us, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. le

LIBER V VEL REGULI

s, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace

be taken as an argument for it being this .x. posture. however the figure in book 4 part ii apparently referred to (cap. iii, a .design suitable for top of altar) is from the title page of tom. i of fludd.s utriusque cosmi. historia and shows a different posture; the feet, hands, and top of the head mark the points of an upright pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text might lead the casual reader to infer that it is that figure. in one of crowley.s ms. notebooks in the warburg, a copy of the fludd figure has been pasted in with the words .ego sum quoque. written around it, which argues for the identificatio

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the da

MACNULTY W KIRK KABBALAH AND FREEMASONRY

hat we will use and will form the background for the more detailed consideration of the degrees. the ladder refer again to the first degree tracing board (figure 8. thus far we have not spoken of its central feature, the ladder.47 remember that one of the ideas which was fundamental to renaissance thought was the concept of a macrocosm, considered to be the universe as a whole and a corresponding microcosm, considered to be the human individual. the idea is that the universe and human beings are structured using the same principles (both having been made "in the image of god, and that in the course of events there is always a correspondence between activity in the greater and lesser worlds. this is a necessary consequence of the principle of "oneness" we have seen that in the hermetica "as

consequence of the principle of "oneness" we have seen that in the hermetica "as above, so below" sums up this idea; and it was treated in figure 10. the tree of life with masonic symbols. great detail in england in the early 17th century by robert fludd in his history of the two worlds.48 now, in the macrocosm the ionic, corinthian, and doric columns represent the "rule of three" what about the microcosm? the ladder extends from the scripture open on the pedestal to the glory which represents the deity; and in the masonic symbolism it is said to be jacob's ladder. we will consider the ladder together with another symbol, the point-within-a-circle-bounded-by-two-parallel-lines which is shown on the face of the pedestal. we have seen this combination before, on frontispiece to masonic misc

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

relating hermes to the pyramid emphasizes anew the fact that it was in reality the supreme temple of the invisible and supreme deity. the great pyramid was not a lighthouse, an observatory, or a tomb, but the first temple of the mysteries, the first structure erected as a repository for those secret truths which are the certain foundation of all arts and sciences. it was the perfect emblem of the microcosm and the macrocosm and, according to the secret teachings, the tomb of osiris, the black god of the nile. osiris represents a certain manifestation of solar energy, and therefore his house or tomb is emblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of an

rather than the material constellations" the constellation of capricorn, in which the winter solstice theoretically takes place, was called the house of death, for in winter all life in the northern hemisphere is at its lowest ebb. capricorn is a composite creature, with the head and upper body of a goat and the tail of a fish. in this constellation the sun is least powerful click to enlarge the microcosm. from schotus' margarita philosophica. the pagans believed that the zodiac formed the body of the grand man of the universe. this body, which they called the macrocosm (the great world, was divided into twelve major parts, one of which was under the control of the celestial powers reposing in each of the zodiacal constellations. believing that the entire universal system was epitomized i

hilosophica. the pagans believed that the zodiac formed the body of the grand man of the universe. this body, which they called the macrocosm (the great world, was divided into twelve major parts, one of which was under the control of the celestial powers reposing in each of the zodiacal constellations. believing that the entire universal system was epitomized in man's body, which they called the microcosm (the little world, they evolved that now familiar figure of "the cut-up man in the almanac" by allotting a sign of the zodiac to each of twelve major parts of the human body. p. 55 in the northern hemisphere, and after passing through this constellation it immediately begins to increase. hence the greeks said that jupiter (a name of the sun god) was suckled by a goat. a new and different

erubim--are the globes; the cardinal and common signs on either side are the wings. therefore the twelve signs of the zodiac may be symbolized by four globes, each with two wings. the celestial triads are further shown by the egyptians as a globe (the father) from which issue a serpent (the mind) and wings (the power. these twelve forces are the fabricators of the world, and from them emanate the microcosm, or the mystery of the twelve sacred animals--representing in the universe the twelve parts of the world and in man the twelve parts of the human body. anatomically, the twelve figures in the upper panel may well symbolize the twelve convolutions of the brain and the twelve figures in the lower panel the twelve zodiacal members and organs of the human body, for man is a creature formed o

idered as the grand man and, conversely, man as the little god. continuing this analogy, the universe was regarded as a man and, conversely, man as a miniature universe. the greater universe was termed the macrocosm--the great world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationship existing between the macrocosm and the microcosm- in other words, between god and man. accordingly, the key to these analogies between the organs and functions of the microcosmic man and those of

relationship existing between the macrocosm and the microcosm- in other words, between god and man. accordingly, the key to these analogies between the organs and functions of the microcosmic man and those of the macrocosmic man constituted the most prized possession of the early initiates. in isis unveiled, h. p. blavatsky summarizes the pagan concept of man as follows "man is a little world--a microcosm inside the great universe. like a fetus, he is suspended, by all his three spirits, in the matrix of the macrocosmos; and while his terrestrial body is in constant sympathy with its parent earth, his astral soul lives in unison with the sidereal anima mundi. he is in it, as it is in him, for the world-pervading element fills all space, and is space itself, only shoreless and infinite. as

own above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross bones are a continual reminder that the spiritual nature attains liberation only after the philosophical death of man's sensuous personality. p. 78 passwords and signs by which their respective exc

of its expression has a perfect analogy in the structure of the tree. the trunk represents the single origin of all diversity; the roots, deeply imbedded in the dark earth, are symbolic of divine nutriment; and its multiplicity of branches spreading from the central trunk represent the infinity of universal effects dependent upon a single cause. the tree has also been accepted as symbolic of the microcosm, that is, man. according to the esoteric doctrine, man first exists potentially within the body of the world-tree and later blossoms forth into objective manifestation upon its branches. according to an early greek mystery myth, the god zeus fabricated the third race of men from ash trees. the serpent so often shown wound around the trunk of the tree usually signifies the mind--the power

l thee at all times, and also swear unto me this oath and i will religiously keep my vow and covenant unto almighty god and will courteously receive thee at all times where thou dost appear unto me "license to depart"'forasmuch as thou comest in peace and quietness and hath answered click to enlarge the pentagram. from levi's transcendental magic. the pentagram. the pentagram is the figure of the microcosm--the magical formula of man. it is the one rising out of the four--the human soul rising from the bondage of the animal nature. it is the true light--the "star of the morning" it marks the location of five mysterious centers of force, the awakening of which is the supreme secret of white magic. click to enlarge form of pact with the spirit of jupiter. from the complete book of magic scie

the feet of the man of briah; c 1 was the head and c 10 the feet of the man of yetzirah; d 1 was the head and d 10 the feet of the man of assiah. these four are called the world men. they are considered androgynous and are the prototypes of humanity. the human body, like that of the universe, is considered to be a material expression of ten globes or spheres of light. therefore man is called the microcosm--the little world, built in the image of the great world of which he is a part. the qabbalists also established a mysterious universal man with his head at a 1 and his feet at d 10. this is probably the secret significance of the great figure of nebuchadnezzar's dream, with its head in the world of atziluth, its arms and hands in the world of briah, its generative system in the world of

of low forms of animal life (17) insects and reptiles appear (18) fishes, vertebrate life in the waters (19) birds, vertebrate life in the air (20) quadrupeds, vertebrate earth animals. the third order of gates is termed decad of humanity and its divisions are as follows (21) appearance of man (22) material human body (23) human soul conferred (24) mystery of adam and eve (25) complete man as the microcosm (26) gift of five human faces acting exteriorly (27) gift of five powers to the soul (28) adam kadmon, the heavenly man (29) angelic beings (30) man in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36

nese mountain. in the islamic legends, adam was later reunited with his wife and after his death his body was brought to jerusalem subsequent to the flood for burial by melchizedek (see the koran) the word adm signifies a species or race and only for lack of proper understanding has adam been considered as an individual. as the macrocosm, adam is the gigantic androgyne, even the demiurgus; as the microcosm, he is the chief production of the demiurgus and within the nature of the microcosm the demiurgus established all the qualities and powers which he himself possessed. the demiurgus, however, did not possess immortality and, therefore, could not bestow it upon adam. according to legend, the demiurgus strove to keep man from learning the incompleteness of his maker. the adamic man conseque

lame, which is the first letter of the sacred name jehovah. in john ii. 20 it is written that the temple was forty and six years in the building, a statement in which st. augustine sees a secret and sacred gematria; for, according to the greek philosophy of numbers, the numerical value of the name adam is 46. adam thus becomes the type of the temple, for the house of god-like primitive man--was a microcosm or epitome of the universe. in the mysteries, adam is accredited with having the peculiar power of spiritual generation. instead of reproducing his kind by the physical generative processes, he caused to issue from himself--or, more correctly, to be reflected upon substance--a shadow of click to enlarge noah and his zodiacal ark. from myer's qabbalah. the early church father--notably ter

etter kaph. her extended hands- each of which holds a wand--and her left leg, which crosses behind the right, cause the figure to assume the form of the alchemical symbol of sulphur. the central figure is surrounded by a wreath in the form of a vesica piscis which levi likens to the qabbalistic crown kether. the cherubim of ezekiel's vision occupy the corners of the card. this tarot is called the microcosm and the macrocosm because in it are summed up every agency contributing to the structure of creation. the figure in the form of the emblem of sulphur represents the divine fire and the heart of the great mystery. the wreath is nature, which surrounds the fiery center. the cherubim represent the elements, worlds, forces, and planes issuing out of the divine fiery center of life. the wreat

MASTERING WITCHCRAFT

prinkling cold water over a naked virgin; and, finally, sacrificing a coal-black cockerel. most all of these are what frazer would have categorized as "sympathetic" magical gestures, processes designed to effect their aim by reason of the magical axiom that if you perform an action symbolically, that which it represents may in fact occur, due to the oneness of the universe, the interaction of the microcosm with the macrocosm. this, of course, is the basic working thesis of witchcraft. what frazer leaves out, however, and it is the thing which differentiates a child's game of make-believe from a genuine witch's magical operation, is that vital occult factor of the deep mind's part in the work. unless that underlying stratum of physical coexistence here designated as the deep mind is penetra

MEANING OF MASONRY

r the ancient temples of initiation was inscribed the sentence" know thyself and thou shalt know the universe and god" a phrase which implies in the first place that the uninitiated man is without knowledge of himself, and in the second place that when he attains that knowledge he will realize himself to be no longer the separate distinctified individual he now supposes himself to be, but to be a microcosm or summary of all that is and to be identified with the being of god. masonry is the science of the attainment of that supreme knowledge and is, therefore, rightly said of to be founded on the principles of geometry as thus defined. but do not let it be supposed that the physical matter of which our mortal bodies are composed is the" earth" referred to. that is but corruptible impermanen

abylon of his old complex and disordered nature and upon its ruins has built for himself an ethereal body of glory, a" house of the lord" he sees how this ecstatic condition and this new-made celestial body are the sublimated products of his former self and its temporal organism. he sees how each separate part and faculty of that old nature, or as it were each of the zodiacal divisions of his own microcosm, has contributed its purified essence to form a new organism" a new heaven and a new earth; and how these essences, like twelve diversified tribes, have assembled convergently and finally coalesced and become fused into a unity or new whole" a city that is compact together" and it is this" city" this blessed condition, which mystically is called "jerusalem" within whose walls is the peac

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

infused their influence overpeoples and nations. the strongest strains of their progeny were largely responsible forthe high cultures of egypt and also, to some extent, of early greece (i.e, etruscan andmycenaean. in every case, where this particular influence arose an adoration of and areturn to nature was noticeable. for the lemurians and their progeny, there was and isno separation between the microcosm and the macrocosm. matter is energy is con-sciousness. that is why there can be a rapport between psychic and physical energy.the earth and myself are of one mind (chief joseph of the nez perce)whether i live or die, i am osiris, i enter in and reappear through you, i decay in you; igrow in you; i fall down in you; i fall upon my side. the gods are living in me, for i live andgrow in the

MORALS AND DOGMA

s of numbers were preserved by the monks of thibet, by the hierophants of egypt and eleusis, at jerusalem, and in the circular chapters of the druids; and they are especially consecrated in that mysterious book, the apocalypse of saint john. all temples were surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the universe, having for roof or ceiling the starred vault of heaven. all temples were originally open at the top, having for roof the sky. twelve pillars described the belt of the zodiac. whatever the number of the pillars, they were mystical everywhere. at abury, the druidic temple reproduced all the cycles by its columns. around the temples of chilminar in persia, of baal

ion died out of men's memories; they worshipped the creature instead of the creator; and holding all earthly things as connected by eternal links of harmony and sympathy with the heavenly bodies, they united in one view astronomy, astrology, and religion. long wandering thus in error, they at length ceased to look upon the stars and external nature as gods; and by directing their attention to the microcosm or narrower world of self, they again became acquainted with the true ruler and guide of the universe, and used the old fables and superstitions as symbols and allegories, by which to convey and under which to hide the great truths which had faded out of most men's remembrance. in the hebrew writings, the term "heavenly hosts" includes not only the counsellors and emissaries of jehovah

ions of the school of alexandria, publicly crushed this philosophy with its anathemas, and compelled it to become more occult and more mysterious than ever. at the bottom of magic, nevertheless, was science, as at the bottom of christianity there was love; and in the evangelic symbols we see the incarnate word adored in its infancy by three magi whom a star guides (the ternary and the sign of the microcosm, and receiving from them gold, frankincense, and myrrh; another mysterious ternary, under the emblem whereof are allegorically contained the highest secrets of the kabala. christianity should not have hated magic; but human ignorance always fears the unknown. science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. it enveloped itself in new hieroglyph

mes, as it were, multiplied in the causates, in respect of their nature, or of the subsistences, vessels, and openings assigned to them; whereby the single and infinite essence, being inclosed or comprehended in these limits, bounds, or externalnesses, takes on itself definiteness of dimension, and becomes itself manifold, by the manifoldness of these envelopes. as man [the unit of humanity] is a microcosm, so adam kadmon is a macrocosm, containing all the causates of the first cause. as the material man is the end and completion of all creation, so in the divine man is the beginning thereof. as the inferior adam _receives_ all things _from_ all, so the superior adam _supplies_ all things _to_ all. as the former is the principle of _reflected_ light, so the latter is of _direct_ light. the

human intellect: its philosophical realization is the establishment of an absolute doctrine, known in all times as the "holy doctrine" and of which plutarch, in the treatise"_de iside et osiride" speaks at large but mysteriously; and of a hierarchical instruction to secure the uninterrupted succession of adepts among the initiates: its physical realization is the discovery and application, in the microcosm, or little world, of the creative law that incessantly peoples the great universe. measure a corner of the creation, and multiply that space in proportional progression, and the entire infinite will multiply its circles filled with universes, which will pass in proportional segments between the ideal and elongating branches of your compass. now suppose that from any point whatever of the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ng the tablets of the law. to the medieval mind, solomon's temple was the replica of god's true temple and must be visualized on two planes: that of the universe and the divine creation and that of man, the reduced form of the universe to which christ's incarnation had conferred a level of grandeur or some value sequal to it. the temple was the symbol of both the universal macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the u

ONYX TABLET OF SET

to others, having no reason to do so. the temple of set and its higher initiates are not controllers or manipulators of the priesthood. rather they recognize this state of being when it appears in certain individuals, they encourage its strengthening and development, and they guard against its misuse or corruption. beyond these very simple parameters, each priest and priestess of set is a living microcosm of the significance of the entire temple of set. if the temple were to cease to exist as an institution and if only one initiate of the priesthood were to remain alive, such is the nature of the priesthood that the temple would lose none of its significance. if it exists, then it will be sought out by those who have the capability and make the effort to do so. responsibilities as a pries

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man, and yet we see from observable phenomena, such as the revolutions of the stars and planets, the multitudes of living organisms on our planet, and even the atomic and subatomic particles, that everything is moving

ohr ein sof and do not have any actual existence there. only the quintessential self of ohr ein sof exists, as an absolute simple singularity. nonetheless, as explained above, though we cannot say that they exist there, we cannot say that they do not. the need for restraint and concentration in order to understand the transition from kadmon to the beginning of actualization, we must return to the microcosm, the human being. in order for an intention to come out into actuality from the heyulie state to a specific line of movement, there must be an initial restraint and concentration (tzimtzum. this is because the heyulie for movement, as it exists in the power of movement of the soul is unlimited. it therefore contains within itself the heyulie for every possible movement that one could mak

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

s of the tabernacle are manifestations of the sefirah of malchut, which is synonymous with the divine name adni. the sockets were the base of the tabernacle; the boards which formed the walls were inserted into these sockets. the tabernacle was, as we have noted previously, the means through which g-d fs presence was manifest in the world (and in the consciousness of every jew; it therefore was a microcosm of the entire creation. the final, lowest sefirah of the ten sefirot is malchut; therefore, the sockets, the lowest element of the tabernacle, manifest this sefirah. as opposed to the preceding nine sefirot, malchut has no gcontent h or gpersonality h of its own. it is not an attribute of g-d per se but rather the power of expression of all the other, preceding attributes. thus, it is st

enlivening it is released from its existential entrapment in anti-spirituality and ascends back to its source, spiritualizing reality in the process. when all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and mashiach will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large. to wit: salt is a mineral, and through it the mineral kingdom was rectified. the wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. the animals rectified the animal kingdom. the confession the animal f

e and fear of g-d, his service will not connect him consciously to g-d. he will be doing g-d fs will, and will both affect the world and receive his due reward for this, but he is doing so only partially, for gd desires that we serve him enthusiastically as well. thus, love and fear should characterize the service of g-d. the sefirot that correspond to love and fear are chesed and gevurah. in the microcosm of divine service, the holy temple, the kohanim (priests) personified the sefirah of chesed and the levites the sefirah of gevurah. the priests performed their duties quietly and calmly, 1 numbers 1:3, 47-49. 2 ibid. 3:15. 3 ibid. 4:10-20 4 ibid. 4:21-28 and 29-34, respectively. 5 ibid. 4:3, 23, 30. 6 ibid. 4:1-2. 7 ibid. 4:21-22. 8 ibid. 4:29. the arizal on parashat bamidbar 554 evoking

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting

e reformation he had made a pilgrimage to the holy land in company with another brother of this convent, and that while at damascus they had been initiated by some learned arabs into the mysteries of the secret science. after remaining three years at damascus, they went to fez, in africa, and there they obtained still more knowledge of ma ca.n d of the relations existine between the macrocosm and microcosm. after havini also travelled in spain, he relrned to germany, where he founded a kind of convent called sancfus spiritus, and remained there writing his secret science and continuing his studies. he then accepted as his assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first society of the rosicruc

ments, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete treatise on the tarot, with star maps. s. the attributions of the enochian tablets. t. the book of the angelical keys or calls. u. lecture on man, the microcosm. w. hodos chamelionis, the minutum mundum. x. the egyptian god-forms as applied to the enochian squares. y. enochian chess. z. symbolism of the temple, candidate, and ritual of the neophyte grade <85> all the documents from a to z listed above will be found reproduced in these volumes, though i have not retained that particular order. the sole omissions are the documents lettered h. j. l

llion bluish mauve light translucent pinkish brown rich amber scarlet flecked gold amber rayed red vennillion flecked crimson and emerald black rayed blue black and yellow black amber blue black dark brown deep purple (nearly black) grey white 7 prismatic colours. white, red, yellow, blue violet outside black (outside) pure violet grey flecked gold 100 the golden dawn: volume i book one <203> the microcosm-man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as ona sphere,convex to the outer, but concave toman. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a plan

he sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth. in all these cases the lower will hath for a moment recognised a higher form of itself, and the yhvh of the man hath reflected from the eternal lord of the higher life. this yechidah is the only part of the man which can truly say-ei-ieieh, i am. this is then but the kether of the assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth, or is the manifestation of a higher and greater range of being. this yechidah is at the same time the higher human self and the lower genius, the god of the man, the atziluth of his assiah, even as chiah and neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as

raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto tiphareth, seeing that it is the lower will that must apply itself unto this work, because it is the king of the physical man. all the shining ones (whom we call angels) are microcosms of the macrocosm yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils

s of matter, as it is said "my light is concealed in all that shineth (this passage is believed to be from the zend-avesta) they are therefore under the rule of the three active elements with an earthy base. shining through all things as a whole, are the rays of the macrocosmos. besides these classes of life there be multitudinous existences representing forces of the macrocosm, each with its own microcosm. such are elemental spirits, planetary spirits, olympic spirits, fays, arch-fays, genii, and many other potencies which cannot be classed under these forms. 110 the golden dawn: volume i book one thus the macrocosmic universe is one vast infinite sphere containing so many and diverse infinite microcosmic forms, of which the perfect knowledge is only known unto the advanced adept. also it

g description. chief adept tiphareth (behind the veil) spirit second adept netzach= fire third adept hod= water hiereus malkuth (all give) earth hegemon yesod a= air at this point in the ceremony,the spirit is about to descend onto its throne-chariot of the elements. h.s 'to really comprehend the ritual of the portal and the ceremony= grade of adeptus minor one should re-read mathers lecture "the microcosm-man" on p. 203 of book one, especially the top half of p. 206, reflecting on the elemental attributions of ihvh, the black jehovah, represented by four of the officers of this portal ritual. then, considering the change affected by the descent of the spirit into the midst of the elements, as represented by the chief adept in this ritual, one must analyze fying roll x, by mathers, deliver

) which is called the tablet of union, and binds together the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. now must you labour to establish the pentagram in yourself <191> that it be the pentagram of good, upright and balanced, not the evil and reversed pentagram of the goat of mendes; to make yourself truly a microcosm reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, base of the path of probation, sagittarius. in yesod is the sphere of luna, who in her fullness reflects th sun of tiphareth. the number given to the moon in the 8= d is nine, but in a more esoteric sense the number of luna is five, the number of the pentagra

reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, base of the path of probation, sagittarius. in yesod is the sphere of luna, who in her fullness reflects th sun of tiphareth. the number given to the moon in the 8= d is nine, but in a more esoteric sense the number of luna is five, the number of the pentagram and the microcosm. ch. ad. rises with sceptre and whife lamp. 2ndad. places tablet of union on the altar in readiness. heg. places two forms of temperance by altar w. ch. ad. puts white lamp on altar. officers replace elements before their respective tablets, and return to form a cross round the altar. ch. ad. this drawing represents the more ancient form of the 14th key of tarot, for which the later and

not of right, such admission is granted, not on demand, but at the discretion of the greatly honoured chiefs of the second order. moreover, an interval of nine months must elapse before the portal is again opened to you. nine is the number of luna in yesod, nine lunar months are the period of gestation before birth; five is the number of the pentagram of the the golden dawn: volume 11 book three microcosm, the esoteric luna number- the number of the spirit and the four elements- of the soul entering the body. nine multiplied by five yields 45, the number of yesod, and the supreme number of the square of saturn, as the triad expanded into matter. closing ch. ad (knocks) very honoured fratres and sorores, assist me to close the portal of the vault of the adepti. all rise. honoured hiereus s

meration of the great angel i-iua who is invoked to overshadow the aspirant when he is bound to the cross of obligation. hua is, in the zohar, one of the mystical titles of kether, the crown of the tree. analysis of the name expands the idea considerably. the name is composed of three letters, heh, vau, aleph. heh is 5 in number, the pentagram which is the three chiefs 2 77 also the symbol of the microcosm. vau is 6, the hexagram, the symbol of the macrocosm, the greater world. aleph is unity. thus the whole name symbolises the union of the microcosm with macrocosm, and is a com <300> plete synthesis of the nature'of the adeptus minor grade itself, the accomplishment of the great work. so that the very expression of c. r c- i, the light of the cross" with the implication of its number, ide

gram ritual with the four archangels and qabalistic cross. the ritual of the hexagram the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth, and of the letters of the seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his individuality. his permutation is one" as in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. therefore it is called the flaming hexagram, or the six-rayed signet star. usually, it is traced wit

ributed to chesed- q, to aries, and to earth and saturn. this is intended to affirm the unknown life, which is inspired from the beyond, sent out to aries, the commencement of the spring of the year, the life which after being inspired, is breathed forth again; and also the possible use of that breath, between the inspiration and the expiration, in the combination between it and the forces of the microcosm <106> the whole is a rehearsal of the properties of the reflection of the element air down through the middle pillar of the sephiroth, representing the reflection of the air from kether, through tiphareth to yesod, and even to the citrine part of malkuth. for the subtle aether is, in kether, inspired from the divine light beyond; thence reflected into tiphareth, wherein it is combined wi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god222s own image and likeness. man iscalled the 'microcosm, signifying the little world, a perfect system, the imaged embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in an

embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly perceive, that his existence upon earth is only intended by the deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, soshall follow the reward or retribution of an impartial and just

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

it remained for the eighteenth century to deride both christians and magic, while infatuated with the disquisitions of rousseau and the illusions of cagliostro. science, notwithstanding, is at the basis of magic, as at the root of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with

habet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, catholicity, which, in m

s thus that the same physiognomies are perpetuated from generation to generation. the kabalistic usage of the pentagram can determine therefore the appearance of unborn children, and an initiated woman might endow her son with the characteristics of nero or achilles, with those of louis xiv or napoleon. we shall indicate the method in our ritual. the pentagram is called in kabalah the sign of the microcosm, that sign so exalted by goethe in the beautiful monologue of faust: ah, how do all my senses leap at this sight! i feel the young and sacred pleasure of life quivering in my nerves and veins. was it a god who traced this sign which stills the vertigo of my soul, fills my poor heart with joy and, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is s

the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and has no force apart from the doctrine of which it is the sum

t do not partake of it yourself. that man will dispose of the love of others who is master of his own. if you would possess, do not give. the world is magnetized by the light of the sun, and we are magnetized by the astral light of the world. that which operates in the body of the planet repeats itself in us. within us there are three analogical and hierarchic worlds, as in all nature. man is the microcosm or little world, and, according to the doctrine of analogies, whatsoever is in the great world is reproduced in the small. hence we have three centres of fluidic attraction and projection the brain, the heart, or epigastric region, and the genital organ. each of these instruments is one and twofold in other words, we find the suggestion of the triad therein. each attracts on one side and

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

rds naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold upon white marble. it may be also drawn with vermilion on an unblemished lambskin the symbo

osis, all figures of occultism, all kabalistic keys of prophecy are summed up in the sign of the pentagram, which paracelsus proclaims to be the greatest and most potent of all signs. need anyone be surprised therefore that every magus believes in the real influence exercised by this sign over spirits of all hierarchies? those who set at naught the sign of the cross tremble before the star of the microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the

ic the sword is less occult and is made in the following manner: it must be of pure steel, with a cruciform copper hilt having three pommels, as represented in the enchiridion of leo iii, or with the guard of a double crescent, as in our own figure. on the middle knot of the guard, which should be covered with a golden plate, the sign of the macrocosm must be inscribed on one side and that of the microcosm on the other. the hebrew monogram of michael, as found in agrippa, must be engraved on the pommel; on one side of the blade must be these characters: xjaj va xnxv pvsv'h, and on the other the monogram of the labarum of constantine, followed by the words: vince in hoc, deo duce, comite jerro. for the authenticity and exactitude of these figures, see the best ancient editions of the enchir

ircle of active manifestation. a well-formed chain is like a whirlpool which sucks down and absorbs all. the chain may be established in three ways. by signs, by speech and by contact. the first is by inducing opinion to adopt some sign as the representation of a force. thus, all christians communicate by the sign of the cross, masons by that of the square beneath the sun, the magi by that of the microcosm, made by extending the five fingers, etc. once accepted and propagated, signs acquire force of themselves. in the early centuries of our era, the sight and making of the sign of the cross was enough to bring proselytes to christianity. what is called the miraculous medal continues in our own days to effect a great number of conversions by the same magnetic law. the vision and illuminatio

tual of transcendental magic woman and child the triad of human life. c the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first p

RUBY TABLET OF SET

urelius of rome. stoicism too was pantheistic: the world is the embodiment of and is governed by the logos spermatikos (seminal reason. all the universe is essentially one, but matter is dynamic. the universe goes through cycles of expansion and contraction, development and dissolution "god" is this entire process, not a being apart from it. he is the "soul" of the universe, so to speak. man is a microcosm of the universe. when he dies, his soul survives death as an impersonal energy. ultimately this will be reabsorbed into the universal energy. stoics denied the skeptical contention that no objective knowledge is possible, holding rather that a wise man can distinguish reliable impressions (kataleptika phantasia "grasping impressions) from ethereal ones. hence the stoics thought it possib

ormed about thoroughly. truth depends on the insight of each individual. and as we cannot, all of us, have the same insight or perception, it is impossible to generalize the problem of truth. therefore from his standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else b

f development of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for none of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and utilize them for his own development. the first main key is the secret of the tetragrammaton called yod-he-vau-he or the fourpole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth, in short, ever

wiccans compose the largest segment of the neo-pagan community. wicca or witchcraft is derived from the ancient paganism practiced in western europe, especially the british isles. magick, an essential element in modern wicca, seeks mastery of all the cosmic forces believed to control the world. witches believe in the ancient principal of "as above, so below" and in their worship seek to create a microcosm, a magical image of the whole. the universe is generally viewed as a sphere. the magical circle, drawn at the beginning of all magical rituals, is the outline of the microcosm intersecting the floor. witchcraft had grown slowly until the repeal of the last of england's anti-witchcraft laws in the 1950s. growth accelerated in the 1960s and 1970s. there are no less than thirty different wi

complete as possible- reflecting your understanding (as well as knowledge) of the subject. 1. explain the promise of the serpent in the garden of eden. 2. what is a telesmic image; its purpose; its construction? 3. what is the significance of a magickal name and what are the guidelines for selecting one? 4. what is meant by the term "holy guardian angel" 5. explain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the doctrine of opposites. how is it significant to magick? 10. what is the emerald tablet? who authored it, and what can you tell us about the author? 11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the fou

sent to the neter region. in my elect i shall now endure, and i have given of my total essence to this. there is no need to speak, for my essence is the essence of the elect. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. my order shall not be divided, for as the parts of the utchat do not equal one when they are separate, so my order cannot be one without the magick of the all. my elect, know and understand that my word is simple and complex. it is great and sacred, clarifying, unsurpassed and unequalled. it is now and for all time. it is truly real and not false. therefore, let my word now be said as:

the same feeling from them that i had. when our conversation ended, i began to count- nineteen parts- and re-opened my working to ask set if these were the nineteen parts of the word of set promised by the book of coming forth by night (ref. a. in less than an hour i had written down the book of knowing the way. it begins with a reminder that what happens in the macrocosm must also happen in the microcosm: as above, so below. on the north solstice of the year x of my aeon, i, set, revealed my self to ra-en-set and charged him with the great work of rebuilding my temple and order in the glory that it had in khem of old. to enable him to fulfill this work i revealed many truths which he transcribed in the book of coming forth by night, and to seal my bond i revealed the first part of my wor

he creation of a finite set, xem-set possible, the meaning of the reference to harwer here is clear. xem would, indeed, be the avenger of his "father" harwer, and allow harwer to enter and destroy the word of set. xem, in reality amsu/horus/osiris/amen-ra, is the actor in my reading of the book of thoth, masquerading as being akin to set, when the reality is that xem is set's opposite self in the microcosm. the masquerade cannot be the will of set, and chaos was the result. the gates would be left open by xem/harwer. xem has been used by magus barrett (ref. g) to mean "majesty of set" and it is possible, perhaps probable, that xem evolved into en, which we find in the hebrew set-en. the hebrews, incidentally, would perceive harwer as having form and set as being emptiness. the ibis became

em and en have identical meaning. the "in" in "inconsistent" and "im" in "imbalance" also mean the same thing. xem could have become en. the word majesty in all languages needs a complement to define what or whose majesty is being referred to. if xem means majesty, it must be complemented; alone it means nothing. in the book of knowing the way we find xem defined by set, the majesty of set in the microcosm. i choose again to reveal my word to anxembastet, who understood that there was more than xem. in my word there is nothing to attain, since there is nothing that is not already attained by my elect. those who depend on my word have no hindering obstructions. there is no fear or dread. going beyond all conceptualizing, my elect have attained setamorphosis in the end. because the elect of

ure. there is no need to speak to set; we would be speaking to our selves as xem-set. the macrocosmic set may not speak to us again, for the microcosmic xem-set speaks within. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. in many societies having a name implies having existence, and to be without a name, or to not remember one's name, implies non-existence (ref, n, p. 161. a name is a word of power and the damned won't remember theirs (ref. k, pp, i 301, i 296. on the other hand it is permissible to hide one's name, and ra is one of the egyptian gods whose name is "unknown" in the sense that it is hidden

smile crept over his face, and a strong feeling of awakening from a long dream spread right through his being. immediately he walked on again, quickly, like a man who knows what he has to. such reasonings and contemplations are the building blocks of the subjective universe, itself the holder of the lens through which the being perceives both the extensive external cosmos and the complex internal microcosm. determining that the inner universe does in fact exist discloses the presence of yet another integral challenge: having fixed the microcosm as an existing reality of its own, the initiate must decide what is to be done next "next" begins as initial steps in doing magic, and while those experiments are satisfying as such, they do not immediately provide the answer (rather, such developme

ing but not one's will, one eventually ends up in double crystallization. a situation in which one understands and possesses knowledge, yet cannot work on his will. this may stop the xeper process. for the sake of comparison, crowley's formula "love under will" comes to mind. from magic without tears: the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love" as you will understand when i c

t given to finding signs, omens, and wonders at every turn, a glimpse at the card raised an eyebrow for me: the taurus figure is also the astrological sign under which i was born and the main figure is portrayed as having nine nails [suggestive of the council of nine which i have the honor to be chairman. dclxvi also has this to say about the hierophant "the main reference. is. the uniting of the microcosm with the macrocosm" this is one of the main duties of a magus. while there are other touches with a great deal of personal meaning, the reference to deep indigo being a color of saturn as a lord of time [a timelord] also hit rather strongly. since aleister crowley long predated the continuing tales of my favorite timelord, it is out of the question to think he had anything sci-fi in mind

SATANIC RITUALS

ctures of outsiders must be mentioned here. it has long been assumed that the towers were not limited to the yezidi geography, but loomed in unrecognized forms in various parts of the world as diverse structures- with each serving as a surface marker for an entrance, allegorical or otherwise, to the nether world. thus considered, the yezidi towers and the satanic influence they contained become a microcosm of a far more portentous network of control. the "clans" of the yezidis consisted of: sheikan, at mount lalesh; sinjar (eagle's lair, in kurdistan; halitiyeh, in turkey; malliyeh, on the mediterranean; sarahdar, in georgia and southern russia; lepcho, in india and tibet; and the kotchar, who, like the bedouins, moved about with no permanent sector. the yezidi interpretation of god was in

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

l impulses, are also important. to return to the dao, a person needs to remove the clutter from his or her life. someone who lives by wu wei lives according to his or her true nature, a state before that person was changed by knowledge and learning. such a state is called pu in daoism, meaning a clean slate or an uncarved block of stone. the five elements daoists believe that the human being is a microcosm, or a small model, of the universe. the five directions correspond to the five mountains (the holy mountains of china, to the sections of the sky, and the seasons( in daoist belief there is an extra season in addition to world religions: almanac 187 daoism the usual four; this fifth season is called late summer) these are reproduced in the human body, with its five major openings, and fi

SEPHER YETZIRAH WESTCOTT

hich are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"it was abraham our father--blessed be he--who wrote this book to condemn the doctrine of the sages of his time, who were incredulous of the supreme dogma of the unity. at least, this was the

trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim

s; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. the "siphra dtzeniouta" or "book of mystery" opens with a reference to this equilibrium as a fundamental necessity of stable existence. 36. heavens. the hebrew word heshamaim hshmim, has in it the element of aesh, fire, and mim, water; and also shem, name; the name is ihvh, attributed to the elements. shma

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ause of this mirror construction that indicates that the individual reflects the principles involved in his/her own spiritual and physical genesis. with the advent of newtonian physics this idea was ridiculed. however, with the arrival of the new quantum physics these very old ideas have found a new significance and relevance. the old hermetic concept of as above, so below, and the concept of the microcosm and macrocosm, has taken on new and more profound meaning in the post modern era. this conceptual mirror in which observer and the observed share characteristics of principle is not as wild and out there of an idea as one would initially suppose. in fact, the new physics of relativity and quanta avoid this type of designation: there is no difference as a matter of principle between the b

THE BLACK LODGE

a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear b

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

tudents on the basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. the science of numbers lay in the living forces of divine faculties in action in the world, in universal macrocosm, and in the earthly microcosm of the human being. numbers were transcendent entities, living virtues of the supreme one, god, the source of universal harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died while exercising authority over his strict standa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

he basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. he believed the science of numbers lay in the living forces of divine faculties in action in the world, in universal macrocosm, and in the earthly microcosm of the human being. numbers were transcendent entities, living virtues of the supreme gone, h god, the source of universal harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died when a rejected student led an angry mob again

of the tarot. perceives as best providing him or her with a window to the querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby confirming the teaching of hermes trismegistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creat

ded by his lantern and protected by his staff. in essence, this card represents the experience of self-initiation and signifies wisdom and silence. nine symbolizes astral light, the matrix of all visible forms of life. the wheel of fortune (arcanum ten) is the card of victory, the sign of obstacles overcome by good fortune and by the active participation of the individual in the activities of the microcosm. the wheel, or circle, is the symbol of completion, as every human is a closed system within himself or herself. a blind virgin cranked the wheel, as all humans are controlled by unperceived psychic powers. humans must learn to use their psychic abilities to control their life, rather than allow their life to be buffeted about in a blind manner. the force (arcanum eleven) symbolizes the

stry that was written in letters of gold, which he then presented to alexander the great (356.323 b.c.e, who took great interest in examining the character of his officers by analyzing the lines on their hands. many years later, this magical volume was translated into latin and found its way to arabian magi and to magicians in europe. essentially, those who read palms envision the human hand as a microcosm on which the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 147 individual fs life path can be foreseen on the lines that crisscross the palm. palmistry is subdivided into three parts: chirosophy, the determination of the mystical significance of the various lines; chirogonmy, analyzing the overall shape of the hand itsel

THE HOLY ROSARY OF THE BRETHREN

ic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (r

THE MAGICIAN S KABBALAH

elped examine, and at the same time, confound the "greenhouse effect" and global warming. the magician must remain open to possibilities and opportunities that those blinded by expectation cannot see, and this is depicted by the "fool" of the tarot deck, who should be considered the esoteric emblem of the new physics. another extension of the lattice idea is that of the link between macrocosm and microcosm, the "greater" world and the "lesser" world. it can be seen that if the whole universe is modelled as a latticework of reflective spheres, each point in the universe reflects everything else. thus, if a change occurs within one sphere, the whole is equally changed, and if a change occurs across wider areas of the lattice, then equally, every discrete point will be changed in reflection

THE MIDDLE PILLAR

l. call it cosmic consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms of occult teachng refer to as the great work.3 the great work is not accomplished overnight, or even in one lifetime. but the sooner the aspiran

tagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that

he hgher genius which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself, a universe ruled and governed by his own divinity. so whatever magical work is undertaken must always be in accordance with the dictates and under the surveillance of that higher genius. and since, at first, there is no immediate method of realizing whether any particular magical effort has the approval, to state

nstructed to protect hs ego will come crashing down. ths is in fact the point at whch many analyses fail and the client, incapable of facing his unconscious self, stops the process cold and withdraws into his comfortable old self-deceptions. all of us must face our shadow side. this is especially important for magicians who seek to delve into the inner recesses of the human psyche-the mind of the microcosm. no spiritual progress can be made without it. we must discover the distinct characteristics of our shadow (as opposed to other parts of the psyche such as the ego, and recognize it for what it is-a natural part of ourselves and n o t h g to be ashamed of or feel guilty about. guilt and shame often cause one to repress the shadow in the first place, allowing a small undesirable trait to

acred and mysterious pentagram. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in the gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star ofthe magi; it is the word madejlesh..the sign of the pentagram is also the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science.l6 as will be seen, all mysteries of magic, all symbols of the gnosis, allfigures of occultism, all kabalistic keys of prophesy are summed up in the sign of the pentagram, which paracelsus p

is and an inability to form normal sexual relationships in adulthood. orgone: according to reich, a vital life force which permeates all living tlungs. glossary 259 pentagram: a geometric figure based upon the pentangle, which has five lines and five "points" figures based on the pentangle include the pentagram and the pentagon. the pentagram, or fivepointed star, is also called the figure of the microcosm, the pentalpha, and the wizard's foot. pentagrammaton: a greek word which means "five-lettered name" refers to the hebrew name of yeheshuah (tlwt. pentalpha: another name for the pentagram. persona: a mask of the personality created by the conscious mind and presented to others as the "real" self. phorlakh: angel associated with elemental earth. pingala: a primary nadi which starts at ri

THE MOTHMAN PROPHECIES

f journalists and psychologists. one does not hire a parachutist to go spelunking in a cave or a balloonist to go diving for treasure. if you need a brain surgeon you don't hire a horticulturist who has spent his life trimming plants. yet this is the approach our government has taken to the ufo phenomenon. i realized the folly of trying to measure the circle from some distant point, so i picked a microcosm on the edge of the circle a place where many strange manifestations were occurring simultaneously. and i hit the jackpot immediately, rather like the opening of an old max schulman novel "bang! bang! bang! bang! four shots ripped into my groin and i was off on the greatest adventure of my life- 2- the creep who came in from the cold i. friday, december 22, 1967, was bitter cold and the f

THE SECRET RITUALS OF THE OTO

pt, such as may have been felt of old by a faithful knight who, dressed in the armour of his monarch, was slain in mistake for him. if you have not understood that word, these expressions will appear strange to you. in either case, it is merely necessary that you should know that while the word of that degree sums up human nature, the word of this degree is the synthesis of the divine. man is the microcosm, a perfect mirror of that universe for which one name is god. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (18 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. the word upon the altar is then a hieroglyph of the microcosm; and all its secrets are therein contained. ii accordingly, we find the word of a minerval once more in the

8/2001 2:03:44 pm] the secret rituals of the o.t.o. motion. god, says proclus, is he having a spiral force. the right side a.h.b. means love. the base b.v.l. means on high. in all, the love of the supernal mother-father. you will further recognize in j.a.h. a name of god so sacred that the hebrews dared not utter it, and dare not to this day. it represents the father and mother conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother

f mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light in a certain secret sense not fully declared in the vii. this much may we hint: the phallus is the physiological basis of the oversoul (see also liber 333, the book of lies, caps. a, h, ia, ie, if, ih, lb) and also of his own nature is he liberty and love. file//c /documents%20and

, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doctrine itself that we reveal to you in this supreme grand council to which ye have attained so hardly, how will it sound, think you, even in a c

sonable and true, and no man can deny them. this is that which is written peace on earth, goodwill toward men! and this is the true and final secret of freemasonry; this sun, is it not the great architect of the universe, the father of the system, the eidolon of the macrocosm? and this phallus, is it not the great architect of this other universe of man, the father of the race, the eidolon of the microcosm? is not this that truth which is established in the mouth of two witnesses? wherefore be ye vigilant, preserving that kingdom of god which is within you from defilement, chaste unto your lord that is light, life, love and liberty indeed. also, remember well that in all this instruction no word is wasted; and that by deep and continuous study of the text may ye enlighten your souls. now t

TYSON DONALD NEW MILLENNIUM MAGIC

cerning mercury: in the progression we will notice this other mercury will appear who is truly the twin brother of the first: for by the complete lunar and solar magic of the ele- ments, the hieroglyph of this messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. and (by the will of god) it is the mercury of the philosophers, the greatly celebrated microcosm and adam. therefore, some of the most expert were inclined to place him in a posi- tion of, and give him a rank equal to, the sun himself (john dee, the hiero- glyphic monad [antwerp, 15641, translated by j. w. hamilton-jones [london, 19471, reprinted by samuel weiser, maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as

here is no other door. however, the point may be projected outside the perceived self of the magus for convenience-for example, into the triangle that is constructed to contain an evoked spirit. the magus should know that all the points he or she can possibly consider are really only one point, that of the true self, which is the center of the universe. the magus can experience nothing beyond the microcosm of his or her personal world, but the microcosm contains the macrocosm of the all. t he point corresponds to the perspective adopted by the observing intelli- gence and is thus a symbol for the self. true self is at the absolute center of the universe. the center of the universe is not a fued point in time and space but is wherever the eye of god pauses to make its observations. any poin

it before him; then the image drives him to bring his mental creation into physical being. the carpenter makes the chair with his hands. the magus knows that his or her hands and the world around the magus are one and the same. by harmonizing the personal universe with the single universe of divine emanation, the magus makes the forces of nature into the muscles and bones and sinews of his or her microcosm-for the real microcosm is not the human body, but the entire per- sonal universe the magus creates around his or her self. to project magical force, the magus must psychically create a wave pulse and wrap it around itself clockwise to give it a spinning motion, which draws it in upon itself. this shrinking vortex concentrates the force of the pulse to a point. finally it is threaded onto

er. the golden dawn founders may have wrongly assumed that the tree was depicted from the front, which would require its inversion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the le

n that it does not move, and change- able, as witnessed by the storms and seasons. the earth can be warm like the sun and also cool like the moon. it was perceived as the meet- ing place where the rays from the other two bodies mingled and har- monized. for this reason the earth was assigned the symbol of giving and taking, action and reaction, warmth and coolness-the cross. since humanity is the microcosm of the greater universe, the three primary symbols of the sun, moon, and earth can be assigned to the human body, result- ing in this figure: the circle of the head stands for the warmth and activity of the rational pow- ers, which are volatile by nature. the crescent symbolizes the excretion of wastes, mainly a liquid process, and also the sensual and unthinking passions. the cross make

on the material level through the cross over the crescent. saturn is the most barren and hurtful of the planets. v mercury stands apart from the preceding four planets because it combines all three symbols of the sun, moon, and earth. it is the most balanced and complete of the planets and the closest in charac- ter to mankind. this can be seen by comparing the sign of mercury to the sign of the microcosm given earlier. mercury is adaptable, at home in all circumstances, and not by accident is the symbol of magic and the magus, as well as the magical gods hermes and thoth. from these descriptions it will be readily apparent that four of the planets can be linked with the four elemental principles: mars is the closest in nature to fire; venus is of the nature of water; jupiter has the medi

exagram, it must be sub- stituted by the planet that most closely embodies its qualities. the best choice for the center is therefore not the sun but mercury, symbol of balance, of magic, and of humanity. to understand how the other planets may be logically assigned to the outer points, the magus must see the hexagram presented in a more meaningful way: a fire earth v water from the symbol of the microcosm may be derived a figure made up of a square and two triangles. the solar circle yields the triangle of fire, the lunar cres- cent the triangle of water, and the earthly cross the square of earth. since the sun and moon are opposites and stand as a pair apart from the other planets, they are placed at the top and the bottom. the sun is the emanator of light, which comes from above; the mo

per- version of nature. drawn as four points over three, it is the weight of fleshy needs and desires making a slave out of the divine light, which should always be their master. whereas the inverted pentagram signifies the perversion of humanity, the inverted heptagram is the perversion of god. in magic, the heptagram is used to link the powers of the planets to the earth, that is to say, to the microcosm, the human body. the magus, set at the center of the hexagram, becomes exalted when he or she takes the heavenly shape of mer- cury and rises up among the stars. in the heptagram mercury moves to the outer circle with the rest of the planets, and the center is occupied with the sign for the earth, of which substance humans are formed. the ordering of the planets around the heptagram is d

lar spirits can recognize and come to anticipate. there is no essential affiliation between helios and sunday. if the sun were ritually invoked and medi- tated upon each thursday, then thursday would become the day of helios for the magus. however, since the mind is so strongly governed by habit, it is useful to make habit work for the magus rather than to fight against it. in the human body, the microcosm, the planetary forces are represented by seven imaginary centers located along the axis of the spine. in the east these cen- ters are called chakras. they are found, roughly speaking, at the crown of the head, on the brow between and slightly above the eyes, at the pit of the throat, in the cen- ter of the chest near the heart, at the solar plexus, in the pit of the stomach just below th

TYSON DONALD SOUL FLIGHT

s consisteth in forming first a sphere from his own sphere of sensation, casting his reflection therein, and then projecting this whole sphere to the desired place, as in the previous method. but this is not easy to be done by any but the practised operator.13' the sphere of sensation mentioned in this quotation relates to the ritual pattern adopted by the sphere group of florence farr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heave

fore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanati

he golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and emphasized the importance of these techniques in his 1929 work magick in theory and practice "the aspirant should remember that he is a microcosm. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from the

een the hills, a silver ribbon upon the brown and green of the grassland. the god of the place is a youth with long black hair and wild gray eyes, who is dressed in rabbit skins. he never walks, but rides a white stallion, clinging to its back and guiding it with his bare heels and with his fingers laced in the long strands of its mane. 20. mannaz literal meaning: man general sense: human nature, microcosm, intelligence, the way to an end, solution to a problem, mental virtues, the human mind, the magician, the trickster the world of mannaz is the interior of a great mansion that has innumerable corridors, halls, staircases, and chambers, so that it is impossible to explore all of it and it is easy to become lost. servants move silently about, perpetually cleaning the house and maintaining

TYSON DONALD THE POWER OF THE WORD

ers of the name varies from age to age. therefore the divine wisdom is interpreted differently in each cycle, in the context of the sephirah that rules it. the present interpretation is one of law and prohibition("thou shalt not) because this is the shemittah of geburah. some kabbalists believed that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right

se tetragrammaton is before all else a word, its greatest force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "bre

en. 1:3. first comes the verbal expression of the archetypal pattern through the mystical power of the name; then follows the actual manifest structure. the apostle john understood this quite clearly when he wrote "in the beginning was the word, and the word was with 38 tetragrammaton god, and the word was god (john 1:l. this creative (and destructive) word is tetragrammaton. when god created the microcosm, or lesser adam, he used the same method by which he had created the universe "and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expr

er were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the macrocosm, the six elder sons of jacob embody in the microcosm; similarly, the vh of the name embodies the same meaning in the macrocosm that is signified by the six younger sons in the microcosm. this division of the name occurs in kabbalistic illustrations of the human hands raised in blessing, where the letters ih are inscribed on the back of the right wrist and vh on the back of the left wrist. by studying the prophecies pronounced by jacob on h

UNLEASHING THE BEAST

xix. see urban, tantra, chapter i. as david gordon white suggests, tantra may be defined as "that asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways (tantra in practice [princeton: princeton university press, 2000, 9 -182- lxviisanjukta gupta, dirk jan hoens, teun goudriaan, hindu tantrism (leiden: e.j. brill, 1979, 32. on this point, see hugh b. urban "the conservative character of tantra: secrecy, sacrifice and this-worldly power in bengali sakta tantra" the international journal of tantric studie

WESTERN MANDALAS OF TRANSFORMATION SR AL

irmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the process of tapping into the numinosity of these int

and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven planets, the seven notes on the scale, the seven virtues, the seven sacraments, the seven metals, the seven days of the week, etc. it is attributed to the sphere on the tree

rium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexual chakra, or seat of kundalini. as the "world is magnetized by the light of the sun [so] we are magnetized by the astral

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

d intellect" to zoroaster also was attributed the utterance "who knows himself knows all things in himself" while it is elsewhere suggested that "the paternal mind has sowed symbols in the soul" but such priceless knowledge was possible only to the theurgists who, we are told "fall not so as to be ranked with the herd that are in subjection to fate" the divine light cannot radiate in an imperfect microcosm, even as the clouds obscure the sun; for of such as make ascent to the most divine of speculations in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

asb gosaa. baglem pii tianta a babalond, ad faorgt teloc vovim "madriiax, torzu! oadriax orocho aboapri! tabaori priaz ar tabas. adrpan tors ta dobix. iolcam priazi ar coazior, od quash qting "ripir paoxt sa la cor. vml od prdzar cacrg aoiveae cormpt "torzu! zacar! od zamran aspt sibsi butmona, ds surzas tia balta "odo cicle qaa, od ozozma plapli iadnamad" the tablets applied to the macrocosm and microcosm in the dee manuscript, liber scientiae auxilii et victoriae ierrestris, is a very elaborate scheme for using the governors of the tablets. an association with various countries is laid out. this is for the known world of the 16th century. some scholars 52 have referred to this as proof positive that whatever spirits existed were in kelley's imagination. if the angelic hosts had given mod

pels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and assiah; ruach will refer to yetzirah, which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there

cross. appendix three inner order study curriculum of the golden dawn zealator adeptus minor stage one 1. admission ceremony, after which receive ritual a (general instructions. adeptus minor ritual is to be studied thoroughly, especially the clauses of the obligation. 2. receive ritual of pentagram and commit to memory. 3. receive ritual of hexagram and commit to memory. 4. receive ritual u, the microcosm, to be attentively studied, though not learned by heart. 5. receive ritual z1 and z3. 6. receive ritual d and make lotus wand, to be consecrated after approval of chief in charge. 7. receive ritual e and f, and make rose cross, and consecrate it after approval as before. 8. receive ritual g and consecrate the 5 implements as before. 9. receive ritual k, the consecration ceremony, and m

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

onditionally submitted. there is also the questions of alliances with various powers. these again are hardly ever allowable<spiritual beings, in whose ranks are not only angelic forces, but elementals, and even daemons, who have attained to such right understanding of the universe that they have banded themselves together with the object of becoming microcosms, and realize that their best means to this end is devotion to the service of the true interests of mankind. societies of spiritual forces, organized on these lines, dispose of enormous resources. the magician who is himself sworn to the service of humanity may count upon the heartiest help of these orders. their sincerity may always be assured by putting them to the test of the acceptan

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils are the microcosms of the macrocosm of the qlippoth. this evil per <216> sona hath its parts and divisions, and of it the part which toucheth the malkuth of the nephesch is its kether. tremble therefore at the evil forces which be in thy own evil persona. and as above the kether of a man are his angelic and other forms, so below the malkuth of the evil persona are awful forms, dangerous even to express or

then' projecting this whole sphere to the desired place, as in the previous method. fifth knowledge lecture but this is not easy to be done by any but the practised operator. thus far, regarding skrying and travelling in the spirit vision (these instructions are considerably amplified with practical examples in a later volume dealing with astral vision and clairvoyance. i. r <222> concerning the microcosms of macrocosm as thou well knowest there be many and numberless other inhabitants of the macrocosmos besides man, angels, and devils. the animals are microcosms in a sense, yet not so complete as man. in them are many and great mysteries. they also have their magical mirror or sphere of sensation. but its polarisation is usually horizontal rather than perpendicular, and this is owing to

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